The
first
Treatise
.
Whether
any
Inquisition
into
Divine
Mysteries
be
allowable
:
In
three
Sections
.
SECT
.
I.
Of
the
Dignity
of
the
Intellect
of
Man
,
and
whether
it
be
limited
in
aspiring
to
Knowledge
.
THE
hair
of
the
Nazareans
,
after
their
Consecration
,
was
accepted
upon
the
Altar
;
Num
.
6
▪
and
,
being
burnt
as
a
Sacrifice
,
afforded
a
sweet
smelling
savour
:
So
what
,
of
it self
was
of
an
offensive
,
by
Vow
became
of
a
pleasing
Odour
.
The
hair
in
this
case
,
signified
all
the
Powers
and
Faculties
of
the
Brain
,
which
●ook
their
savour
of
acceptance
,
from
their
dedication
,
more
then
from
their
intrinsick
Dignity
.
I
therefore
Religiously
profess
my
entring
the
Temple
of
these
sacred
Mysteries
,
as
a
devoted
Nazarean
,
not
a
curious
Gentile
;
I
come
to
satisfie
my
Vow
,
not
mine
or
others
curiosity
in
speculating
the
D●vine
Providence
;
and
I
hope
there
will
be
no
savour
of
Wine
or
strong
Drink
found
in
my
Reflections
,
no
fumes
of
Lightnes●
or
Presumption
appear
in
this
Disquisition
:
And
,
not
being
conscious
of
having
tasted
any
forbidden
Liquor
in
this
time
of
consecrating
my
Thoughts
,
I
may
soberly
expect
that
these
Conceptions
(
which
were
Devoted
as
they
grew
in
my
Head
)
may
be
accepted
now
they
are
cut
off
,
and
thus
Offered
up
under
the
notion
of
a
Vow
;
which
manner
of
kindling
and
incensing
them
,
may
give
my
Speculations
some
good
Odour
,
that
is
not
connaturall
to
their
matter
(
as
productions
of
my
Brain
)
but
acquired
by
this
condition
,
Because
the
consecration
of
his
God
was
upon
his
Head
.
Numb
.
6.7
.
Nothing
can
be
utter'd
in
exaltation
of
the
Intellect
of
Man
,
that
doth
not
conjointly
tend
to
the
magnifying
of
God
:
and
,
as
our
Understanding
can
conceive
no
adequate
Idea
of
his
Being
,
so
can
it
form
no
equall
representation
of
it self
,
except
this
,
of
being
the
Image
of
God
.
The
express
copy
of
the
Creator
is
drawn
no
lower
in
his
Creatures
then
the
intellectuall
portion
of
Man
;
and
by
that
part
only
wherein
he
resembles
God
,
he
is
enabled
to
apprehend
him
.
As
,
if
we
will
suppose
a
Picture
,
animated
and
looking
upon
the
Originall
figure
,
we
may
conceive
the
Copy
discerning
presently
,
by
her
own
Features
,
from
whence
they
were
derived
,
and
judging
of
her
own
Similitude
to
that
pattern
:
in
some
report
to
this
,
our
Understanding
,
when
it
speculates
the
Divine
Intellect
,
may
be
said
to
apprehend
,
to
a
degree
,
the
nature
and
derivation
of
this
intelligent
power
which
it
exercises
;
and
judges
by
the
amplitude
of
this
Faculty
,
the
resemblance
it
bears
to
that
infinite
intelligence
which
it
apprehends
as
the
Originall
.
Whence
it
follows
,
that
by
the
same
degrees
,
our
Understandings
are
extended
,
their
similitude
to
God
is
the
more
form'd
and
perfected
;
whereupon
we
may
conclude
,
That
a
proficiency
in
Knowledge
is
the
most
Naturall
,
as
well
as
the
most
Noble
appetite
of
Man
.
And
,
we
may
resolve
of
Gods
special
intending
our
continual
exercise
and
advance
of
this
capacity
of
knowing
,
by
his
having
indued
this
faculty
,
with
the
priviledg
of
not
suffering
at
al
from
any
subject
it
acts
upon
,
of
what
hardness
or
asperity
soever
;
for
the
understanding
feels
no
such
repassion
as
the
senses
do
,
from
the
matters
they
work
on
.
No
wonder
then
,
if
this
powerfull
agent
be
so
much
affected
with
the
exercise
of
it self
,
since
in
an
instant
it
can
abstract
immaterial
species
from
all
material
substances
;
nay
,
it
can
break
them
all
even
into
atomes
,
and
yet
it self
remains
so
far
from
suffering
,
that
it
is
fortified
and
augmented
by
that
act
.
And
those
universal
notions
which
so
much
transcend
all
matter
existent
,
doth
it
not
admit
and
lodg
them
,
so
little
constrain'd
,
that
it
is
,
indeed
,
rather
inlarg'd
then
burthen'd
by
all
these
receptions
?
for
every
new
notion
confirms
those
it
possess'd
before
;
besides
,
from
the
second
notions
,
the
Soul
infers
a
third
,
and
from
them
farther
collections
,
still
thus
increasing
in
capacity
,
as
it
fills
it self
.
And
,
if
we
observe
it
,
we
shall
finde
the
thing
understood
,
become
the
same
with
our
Understanding
,
by
the
act
of
our
full
comprehending
it
.
In
the
Originall
Divine
Intellect
,
there
is
this
transcendent
singularity
,
The
having
it self
for
the
intelligible
species
;
whence
it
is
,
that
,
in
God
,
the
Understanding
and
the
Thing
understood
are
the
same
,
Gods
own
Essence
being
both
the
Act
and
the
Object
of
his
intelligence
:
which
must
needs
follow
by
reason
that
this
Essence
is
both
an
infinit
Intelligence
and
Intelligibility
,
so
that
,
there
can
be
nothing
Intelligible
,
that
is
not
contain'd
,
either
formally
or
virtually
,
in
it self
;
wherefore
God
can
understand
nothing
,
that
is
not
,
in
some
manner
,
himself
.
And
,
notwithstanding
this
copied
faculty
in
human
nature
be
,
indeed
,
infinitly
distant
,
from
this
perfection
;
(
for
most
of
the
species
it
conceives
,
are
extrinfical
and
adventitious
,
being
drawn
and
abstracted
from
matters
existing
without
it self
:
)
yet
may
we
find
some
glance
of
resemblance
to
the
Divine
,
in
the
term
of
Mans
understanding
,
though
none
in
the
infinity
of
the
act
;
since
the
species
,
he
conceives
,
pass
into
a
kind
of
identity
with
his
understanding
:
from
whence
you
see
,
there
seems
to
result
some
affinity
,
between
this
Copy
of
Mans
intelligence
(
wrought
and
finish'd
by
discourse
)
and
Gods
,
which
is
perfect
in
one
pure
act
of
comprehending
all
things
existing
in
it self
,
whereby
we
perceive
,
what
riches
this
noble
Faculty
acquires
,
by
all
her
communications
.
No
marvail
then
,
if
our
minde
be
naturally
so
intentive
upon
this
traffick
,
for
self
improvement
by
new
comprehensions
,
considering
withall
,
that
it
can
never
be
satiated
with
any
acquisition
;
since
,
over
and
above
all
other
mentioned
excellencies
,
our
Understanding
hath
a
possible
infinity
;
for
,
it
can
apprehend
successively
new
species
,
as
they
are
offered
perpetually
,
without
any
end
or
limitation
;
and
this
seems
a
kind
of
shadow
of
the
actual
infinity
existing
in
the
divine
Intellect
,
which
apprehends
,
infinitely
,
by
one
single
act
.
How
admirably
,
then
,
this
faculty
of
Man
is
disposed
for
activity
,
and
how
strongly
invited
to
the
pursuit
of
knowledge
,
is
sufficiently
evinced
;
whereupon
we
may
well
determine
with
the
wisest
of
men
,
in
honor
of
it
,
that
wisdom
is
preferrable
before
riches
;
Eccles
.
7.12
.
for
,
The
excellence
of
knowledg
,
is
,
that
it
gives
life
to
them
that
have
it
.
Upon
this
manifest
of
the
excellency
of
this
faculty
,
it
may
well
be
asked
,
Whether
our
actual
search
of
knowledg
be
not
illimited
,
in
regard
of
the
subject
,
as
well
as
the
power
of
apprehending
is
infinite
,
in
respect
of
our
conceiving
perpetually
new
notions
?
and
consequently
;
Whether
we
may
not
successively
strain
our
inquiries
higher
and
higher
upwards
,
towards
the
Essence
of
God
and
his
other
mysteries
,
with
his
Councels
and
Decrees
;
seeking
also
satisfactory
reason
for
all
the
moral
order
and
administration
of
the
Universe
?
Reason
it self
,
without
consulting
faith
,
is
able
to
resolve
part
of
this
question
;
for
,
admitting
our
faculty
of
reasoning
and
discourse
to
be
a
pure
voluntary
gift
from
a
superior
essence
,
there
is
an
infinite
disparity
,
between
this
derived
and
that
independent
power
,
consequent
to
this
state
of
derivation
:
For
,
should
the
partaking
power
be
sufficient
to
comprehend
fully
the
principall
,
it
would
seem
no
longer
a
participant
,
but
become
an
adequate
Intelligence
;
whereas
,
the
most
elevated
strains
of
humane
Reason
,
never
presumed
to
reach
the
compleat
Being
of
God
.
We
may
observe
,
Diagoras
and
Protogoras
.
that
there
have
been
found
some
few
Rationalists
,
who
have
dared
to
implead
and
deny
all
Deity
;
but
never
any
that
adventured
adequatly
to
define
the
Divine
Nature
:
So
that
it
seems
less
repugnant
to
reason
,
to
renounce
all
relation
to
God
,
then
to
restrain
him
within
the
circumference
of
mans
conception
.
In
order
to
this
,
a
Jew
is
reported
anciently
to
have
made
a
good
reply
to
a
Gentile
,
asking
him
the
name
of
his
God
;
he
answered
,
That
where
many
Gods
were
acknowledged
,
there
names
were
requisite
to
distinguish
,
and
words
competent
to
express
them
;
but
,
where
one
single
Deity
was
confest
,
there
needed
no
denomination
for
differencing
it
from
others
:
nor
could
there
be
any
conception
adjusted
to
such
a
Being
;
wherefore
his
God
was
more
above
the
comprehension
,
then
the
Gentiles
thought
their
gods
above
the
Corporiety
of
man
.
Whereupon
St.
Augustine
resolves
excellently
,
that
,
after
our
subtilest
penetration
into
the
nature
of
God
,
whoever
concludes
he
has
conceiv'd
a
perfect
similitude
of
God
,
is
in
that
act
of
acquiescence
more
distant
from
his
mark
,
then
he
was
in
the
first
point
of
his
inquisitive
motion
.
This
sublime
and
glorious
power
of
the
soul
(
which
findes
no
difficulty
to
elevate
all
inferior
subjects
to
her
own
station
)
when
she
attempts
the
raising
her self
to
the
comprehension
of
her
Original
,
perceives
her
own
impotency
:
and
whereas
,
acting
upon
material
Substances
,
she
findes
a
kinde
of
Almightiness
in
her self
;
when
she
is
applyed
to
pure
spiritual
natures
,
she
discerns
her
inability
to
treat
with
them
simply
as
they
are
in
themselves
;
being
fain
to
retire
back
to
some
materiality
,
and
extract
thence
some
compound
species
wherewith
to
entertain
her self
,
concerning
these
simple
existencies
.
Insomuch
that
while
our
understanding
aims
even
lower
then
the
Divine
Essence
,
it
perceives
a
restraint
&
defectiveness
in
it self
,
as
not
being
a
competent
power
to
converse
with
any
incorporeal
substances
,
without
resorting
to
the
help
of
Images
,
drawn
from
corporeal
;
but
,
when
it
aspires
towards
the
negotiating
with
the
Original
simple
Unity
,
it
findes
the
direct
nullity
of
it self
,
whereto
it
seems
return'd
,
when
it
looks
towards
that
imcomprehensible
Being
.
For
even
the
soul
of
Christ
did
not
comprehend
the
Divine
Word
whereto
it
was
united
;
how
much
less
can
our
mindes
expect
it
,
which
are
so
infinitely
distant
from
it
?
wherefore
this
proud
faculty
,
feeling
it self
so
much
humbled
and
confounded
in
this
application
,
is
not
forward
in
this
aspiring
;
and
consequently
,
needs
little
animadversion
to
divert
it
,
in
this
particular
of
the
Divine
Essence
,
from
transgressing
the
bounds
of
a
contented
nescience
:
which
state
of
minde
,
the
great
St.
Denis
,
after
all
his
Contemplations
in
this
kinde
,
adviseth
us
,
saying
,
Ignorance
becomes
a
Vertue
,
referr'd
to
him
whose
Being
transcends
all
which
falls
within
our
knowledge
.
And
,
as
we
do
not
finde
the
Children
of
Israel
,
in
all
their
perversity
,
to
have
been
forward
in
making
excursions
beyond
the
bounders
of
Mount
Sinai
,
to
discover
the
properties
of
the
flame
&
smoke
,
wherein
they
apprehended
the
Majesty
of
God
;
but
rather
apt
to
conclude
Moses
himself
consum'd
by
his
approach
;
and
readily
inclin'd
to
question
Gods
providence
,
disiring
a
more
sensible
and
familiar
object
,
though
but
a
Calf
,
for
their
God
and
Conductor
.
In
like
maner
we
meet
few
apt
to
offend
,
by
an
affected
transcendence
in
speculation
,
concerning
the
Nature
of
the
De
ty
:
but
how
many
forward
and
prone
to
confound
and
perplex
themselves
in
point
of
the
Divine
order
and
designment
;
and
very
subject
(
upon
all
extraordinary
occurrences
)
to
question
the
regularity
of
providence
,
and
set
up
their
own
Reasonings
and
Divinations
(
though
cast
into
no
better
a
form
then
the
Idol
of
Israel
)
for
their
satisf●ction
and
conduct
through
the
Moral
Desart
of
Temporal
events
?
It
wil
therefore
be
most
useful
to
apply
our
pre-cautions
to
this
so
obnoxious
humor
:
Leaving
the
other
rarer
intemperancy
,
only
such
an
advice
as
the
Angel
gave
to
Manaah
,
when
he
offered
to
treat
him
with
earthly
food
:
Jud.
13.
Offer
up
all
your
speculations
in
sacrifice
,
not
in
search
of
his
name
,
who
is
wonderful
:
for
,
all
humane
conceptions
are
as
disproportionate
to
Gods
Being
,
as
a
Kid
is
to
the
entertainment
of
an
angel
.
SECT
.
II
.
What
search
into
religious
Mysteries
is
allow'd
.
HAving
seated
Gods
Essence
in
unaccessible
Light
,
which
humane
understanding
is
not
forward
to
presse
into
;
the
two
greater
questions
remain
:
First
,
how
far
our
reason
may
presume
to
advance
into
his
outward
offices
(
as
I
may
call
)
his
religious
mysteries
which
are
our
passages
towards
his
presence
?
For
answer
to
this
,
we
must
cast
back
our
speculation
as
far
as
to
the
first
humane
reason
,
wherein
all
succeeding
was
comprised
;
which
after
God
had
breath'd
out
of
his
own
breast
,
he
plac'd
so
near
him
as
though
it
was
not
in
his
sight
,
yet
was
it
(
as
I
may
say
)
within
hearing
:
for
,
we
find
God
began
presently
to
speak
to
man
,
and
to
put
his
reason
to
such
an
exercise
as
imported
the
knowledge
and
comprehension
of
the
special
properties
of
many
of
Gods
material
works
.
Again
we
may
imagine
that
the
delight
of
this
admirable
facultie
did
contribute
to
his
yeilding
to
the
following
temptation
of
enlarging
this
power
of
his
understanding
beyond
the
limits
prefixed
;
and
this
inordinate
curiositie
removed
his
reason
so
far
backward
,
as
in
stead
of
affecting
an
advince
towards
God
,
he
quickly
fought
to
flie
from
him
,
and
cover
himself
under
the
shadow
of
leaves
;
so
much
had
he
lost
of
his
knowledge
by
the
taste
of
the
fruit
,
that
even
the
leaves
were
enough
to
abuse
him
,
as
seems
by
his
supposing
them
able
to
conceal
him
.
For
thus
,
the
understanding
of
man
,
which
we
find
at
first
familiarly
conversing
with
God
,
soon
after
we
hear
so
far
distanced
,
that
it
seems
as
it
were
out
of
hearing
of
Gods
conversing
voice
,
wherein
aloud
he
calls
,
Adam
where
art
thou
?
so
strange
a
retrogradation
do
we
find
in
humane
reason
by
the
attempt
of
this
irregular
progression
.
The
Reason
of
man
being
by
this
overstraining
,
faln
from
light
to
darkness
,
had
consequently
drawn
his
affections
into
a
deceitful
blindness
;
insomuch
that
man
would
have
continued
loving
darkness
better
then
light
,
and
have
offered
up
all
the
remainder
of
his
understanding
to
his
deceiver
the
Prince
of
darkness
,
in
a
religion
which
indeed
must
have
been
blindness
,
whose
present
reference
and
future
center
were
both
darkness
and
the
shadow
of
death
.
Into
this
state
of
ignorance
and
excecation
was
humane
Reason
deflected
,
when
God
was
pleased
to
design
such
a
means
of
reparation
,
as
even
the
most
enlightned
created
spirit
could
not
have
excogitated
;
which
was
the
wisdom
of
God
,
taking
upon
him
the
weakness
and
infirmitie
of
man
:
and
the
increated
unerrable
Understanding
shadowing
it self
under
the
similitude
of
humane
ignorance
and
privation
.
This
incomprehensible
mysterie
is
the
source
and
object
of
Christian
Religion
,
and
God
hath
ordained
all
our
addresses
to
him
to
be
transmitted
,
through
the
medium
of
this
mysterie
;
as
is
testified
by
this
our
incarnate
God
,
affirming
of
himself
,
Joh
.
14.6
.
No
body
cometh
unto
the
Father
but
by
me
.
Thus
did
God
by
the
same
act
commiserate
and
confound
humane
nature
,
oblieging
mans
understanding
to
rest
in
the
belief
of
this
inconceiveable
object
,
which
so
much
disdains
the
approach
of
his
reason
to
it
:
and
thus
by
the
exercise
of
faith
God
hath
both
redeemed
and
captivated
the
intellect
of
man
,
2
Cor
.
10.5
.
Rom.
11
33.
bringing
into
captivitie
all
understanding
unto
the
obedience
of
Christ
.
O
the
depth
of
the
riches
both
of
the
wisdom
and
knowledge
of
God!
The
Divine
knowledge
abases
it self
to
satisfie
for
his
Creatures
curiosity
;
and
,
by
this
act
,
forms
a
Being
,
incomprehensible
by
humane
Reason
;
which
he
ordains
to
be
the
Essence
of
our
Religion
,
and
that
the
subjection
of
our
Faith
,
in
point
of
this
mystery
,
should
retract
the
intrusion
of
our
Reason
into
her
first
forbidden
light
.
And
surely
▪
man
has
no
ill
bargain
on
't
,
to
endure
this
present
confusion
of
his
understanding
,
for
its
redemption
out
of
eternal
darkness
;
however
,
can
it
be
expected
,
the
knowledg
of
Man
should
be
left
free
to
aspire
,
where
the
increated
wisdom
is
said
to
suffer
a
deprivement
and
exinanition
?
Thus
,
then
,
the
contrary
to
what
is
said
of
the
Divine
Essence
,
may
be
properly
affirmed
of
the
Essence
of
Christianity
;
the
wisdom
of
God
incarnate
,
viz.
that
the
Scrutator
of
this
mystery
shall
be
opprest
by
the
ingloriousness
of
the
object
.
And
,
from
this
root
of
Christianity
,
which
lies
cover'd
in
Heaven
,
the
body
of
that
tree
of
life
it
bears
(
Christian
Religion
)
grows
likewise
,
involved
in
unexplicable
mysteries
:
Blood
and
Water
(
being
drawn
out
of
a
dead
body
,
and
cast
upon
dead
creatures
)
in
the
form
of
simple
water
,
doth
not
onely
the
office
of
water
,
to
cleanse
them
;
but
returns
into
blood
,
and
enlivens
the
inanimate
state
it
is
apply'd
to
,
and
incorporates
those
parts
it
touches
,
into
that
body
from
whence
it
issued
:
how
unconceivable
are
these
mysteries
?
Nor
is
the
entry
or
porch
only
of
our
Temple
thus
obscure
to
the
eye
of
Reason
;
For
the
Quier
and
the
Altar
are
over-cast
with
such
mysterious
Clouds
,
as
no
humane
apprehension
can
penetrate
.
Here
the
Sacrifice
offer'd
is
no
less
then
the
Deity
which
is
worshipped
by
the
Oblation
;
and
our
God
is
not
only
present
among
us
,
but
even
enters
into
us
,
in
a
manner
wherein
our
senses
contradict
the
possibility
of
his
presence
;
insomuch
,
that
what
St.
John
saith
of
the
Temple
,
in
his
vision
,
suites
well
with
the
state
of
the
whole
Christian
Church
,
It
is
fill'd
with
smoke
from
the
glory
of
God
,
Rev.
15
8.
and
from
his
power
,
and
none
is
able
to
enter
into
it
.
Wherfore
the
prime
mysteries
of
Christian
Religion
seem
to
have
the
same
advice
annex'd
to
them
which
the
seven
thunders
had
that
the
Apostle
heard
,
namely
,
to
seal
up
,
and
not
to
write
what
they
uttered
:
so
these
obscure
verities
(
the
belief
whereof
is
infused
by
an
exterior
power
,
not
inferr'd
by
the
action
of
our
discourse
)
are
to
be
closed
up
and
kept
seal'd
as
a
mass
of
treasure
in
our
faith
,
not
to
be
melted
down
,
and
tested
by
our
reason
.
For
indeed
our
understanding
is
so
unable
to
work
upon
this
subject
,
that
it
suffers
wholly
from
it
,
without
any
gaining
upon
it
;
and
cannot
converse
safely
with
this
matter
,
but
by
yeilding
and
submitting
intirely
to
it
:
and
on
the
other
part
,
it
hath
such
a
correspondence
with
our
Faith
,
as
that
's
improved
by
this
conversation
:
for
faith
enlargeth
it self
,
by
imbracing
this
unintelligible
Subject
.
We
may
therefore
easily
resolve
that
the
mysteries
of
our
Religion
were
not
designed
for
objects
of
humane
knowledge
,
since
the
intellect
profits
by
all
negotiation
within
her
connatural
Province
;
whereas
commercing
with
these
unconceiveable
notions
,
the
more
she
adventures
,
the
sooner
she
dissipates
her
stock
and
breaks
,
rather
then
makes
a
profitable
return
.
Wherefore
the
Spirit
of
God
hath
set
this
signature
upon
Christian
mysteries
,
(
that
none
might
attempt
the
breaking
them
open
;
Cant
.
4.12
.
)
A
Garden
enclos'd
is
my
sister
,
my
spouse
,
a
Spring
shut
up
,
a
Fountain
seal'd
.
Not
that
our
reason
is
forbidden
all
access
into
this
Garden
,
or
denyed
some
taste
of
the
waters
that
flow
from
this
seal'd
Fountain
;
for
our
discourse
is
allow'd
to
walk
and
exercise
it self
in
the
knots
and
borders
,
to
feed
upon
the
Lillies
,
and
to
run
after
the
odour
of
the
flowers
;
so
long
as
it
attempts
not
the
breaking
of
the
ground
to
discover
the
roots
of
these
Plants
,
or
affects
not
to
look
into
the
Spring-head
of
those
sweet
current
mysteries
,
which
water
and
refresh
our
speculations
.
And
this
method
the
Christian
School
observes
in
all
her
progresses
and
perambulations
through
the
mysteries
of
the
Church
;
she
labours
to
elucidate
and
clear
to
our
apprehensions
by
some
intelligible
notions
,
all
the
articles
of
our
faith
,
but
undertakes
not
to
●ender
them
demonstratively
objects
of
our
science
and
full
comprehension
,
by
virtue
of
ratiocination
and
discourse
.
Conformable
whereunto
her
Schollers
(
recreating
their
spirits
in
this
enclosed
Garden
)
meddle
not
with
the
roots
,
by
straining
to
form
any
adequate
conception
of
Gods
Essence
,
or
any
other
concealed
points
of
faith
;
but
go
on
gathering
sweet
odours
from
Gods
attributes
and
his
other
exteriour
exhibitions
of
himself
:
by
which
way
of
discourse
and
disquisition
of
all
Christian
verities
,
the
Schools
both
delight
and
delate
humane
reason
,
without
any
intrusion
into
the
forbidden
inclosures
of
faith
.
And
,
as
the
Spirit
of
God
hath
thought
fit
,
to
draw
His
spiritual
Being
under
divers
sensible
figures
,
(
sorted
to
the
lowness
of
our
capacitie
)
whereby
he
design'd
not
a
representation
competent
to
the
Deitie
,
but
consonant
to
our
humanitie
.
In
which
manner
even
God
the
Father
seems
often
incarnate
by
the
voice
of
the
Holy
Ghost
,
while
he
overshadows
his
incorporeal
nature
with
the
sensible
forms
of
hands
,
eyes
,
feet
,
Gen.
18
and
the
like
parts
of
humane
corporietie
;
but
this
condescendence
imports
our
being
children
in
capacitie
,
not
Gods
being
any
way
like
man
in
his
existence
.
As
the
holy
Spirit
descends
,
I
say
,
in
this
sort
to
converse
with
our
understanding
;
so
God
allows
our
spirits
to
elevate
their
speculations
to
what
height
we
can
,
towards
the
apprehension
of
his
pure
spiritualitie
,
and
to
make
the
best
mounts
our
reason
can
strain
to
,
towards
its
satisfaction
in
the
mysteries
of
our
faith
;
and
that
not
only
in
the
sphere
of
considering
the
motives
of
their
credibilitie
,
which
are
indeed
the
proper
objects
of
our
discourse
:
but
ev'n
in
that
higher
,
of
contemplating
humbly
and
resign'dly
(
though
no
ways
trying
by
our
reason
)
those
profoundest
Arcana
themselves
:
provided
we
expect
not
here
a
perfect
comprehension
,
or
a
scientifical
notice
of
them
,
any
more
then
we
conclude
God
justly
describ'd
by
those
lineaments
and
parts
whereby
the
Scriptures
figure
him
,
or
we
believe
him
circumscrib'd
within
those
three
bodies
wherein
he
appear'd
to
Abraham
.
Thus
while
one
foot
of
our
compassing
discourse
rests
upon
the
center
of
Gods
incomprehensibleness
,
both
in
his
Essence
and
communications
,
(
emissions
of
himself
;
)
the
other
may
make
as
large
circles
of
speculation
as
every
particular
capacitie
can
extend
to
;
by
which
order
our
knowledge
may
draw
useful
and
just
lines
whereby
to
build
up
love
;
not
coming
near
those
deceitful
measures
by
which
we
form
irregular
curiositie
;
and
for
the
structure
of
our
knowledge
,
S.
Austin
gives
this
excellent
square
,
Let
us
diligently
and
ingenuously
inquire
what
God
allows
us
to
know
,
and
contentedly
and
ingenuously
rest
uninquisitive
of
what
God
will
have
us
ignorant
.
And
in
this
manner
of
sealed
acquiescence
,
our
reason
methinks
,
may
be
said
to
make
a
straiter
and
a
higher
mount
then
in
any
of
her
exploring
flights
:
for
by
this
submission
it
seems
to
transcend
it self
making
us
in
those
things
that
are
above
it
,
acknowledge
and
adore
the
divine
Reason
;
when
,
like
S.
Pauls
companions
,
Acts
9.8
.
we
discern
a
dazling
light
and
hear
the
voice
,
but
see
not
the
exteriour
apparition
of
it
in
his
sacred
mysteries
:
here
,
then
how
gracious
is
our
God
,
who
(
knowing
the
disproportion
of
our
understanding
towards
an
approach
to
him
)
hath
plac'd
the
means
of
our
access
,
in
our
affections
?
to
which
facultie
of
our
mind
he
has
imparted
a
power
of
advancing
into
his
presence
,
ev●n
in
this
time
of
the
perigrination
of
our
Intellect
:
for
we
can
love
all
Gods
essence
,
while
we
can
understand
but
very
little
of
it
:
the
reason
is
,
this
difference
between
the
heart
and
brain
of
man
,
viz.
by
the
act
of
understanding
,
we
attract
the
objects
into
us
,
and
so
contract
them
to
the
model
of
our
mind
;
whereas
by
that
of
loving
,
we
effuse
and
pour
forth
our selves
into
the
objects
.
Wherefore
our
narrowness
is
no
impediment
in
this
commerce
of
our
love
,
by
reason
we
do
not
receive
and
lodge
them
in
us
,
but
rather
export
and
transmit
our selves
into
them
:
so
that
Gods
Being
is
restrained
and
contracted
to
the
size
of
our
capacitie
,
when
we
seek
to
lodge
it
in
our
understanding
;
but
is
not
at
all
confin'd
when
our
will
is
issued
out
upon
it
,
by
this
self-transaction
.
Hereupon
we
may
well
form
this
conclusion
,
that
in
point
of
heavenly
and
spiritual
objects
,
it
avails
us
more
to
intend
the
loving
,
then
the
knowing
them
;
and
for
earthly
and
material
ones
,
the
understanding
rather
then
the
affecting
them
.
For
since
by
love
we
are
transform'd
into
the
thing
beloved
;
by
our
affections
,
if
they
fix
upon
mean
and
low
objects
,
we
must
needs
be
level'd
to
their
stations
,
and
have
our
hearts
extenuated
to
their
model
;
whereas
by
understanding
matters
never
so
much
below
us
,
we
do
not
sink
and
depress
our selves
,
but
raise
them
up
to
our
degree
,
and
give
the
most
abject
things
a
noble
and
pure
kind
of
existence
in
our
minds
.
This
rule
may
therefore
justly
assign
to
each
of
these
faculties
of
our
souls
their
proper
and
most
congruous
adaptations
.
In
order
to
this
regulation
,
we
may
remember
to
what
God
thought
fit
to
apply
man●
knowledge
in
the
best
vigour
and
integritie
of
his
Intellect
;
Gen.
2
19.
God
having
formed
out
of
the
earth
every
beast
of
the
field
and
fowl
of
the
air
,
brought
them
to
Adam
to
see
what
he
would
call
them
:
God
did
not
point
his
science
higher
then
terrestrial
matter
;
he
addressed
it
not
so
high
as
ev'n
the
matter
of
the
firmament
,
which
was
within
his
sight
,
he
was
ask'd
nothing
of
the
glorious
substance
of
the
stars
;
so
far
was
it
from
being
apply'd
to
any
spiritual
nature
.
And
may
we
not
fairly
argue
from
hence
,
that
God
meant
to
appropriate
humane
knowledge
in
this
terrestrial
passage
,
to
that
Element
through
which
man
was
to
travel
,
and
that
material
and
earthly
things
should
be
the
subjects
of
his
science
;
that
is
to
say
,
whereof
he
should
expect
demonstrative
reason
and
satisfaction
?
Wherefore
in
this
inferiour
element
mans
inquisitiveness
cannot
be
exorbitant
;
this
is
the
part
of
the
world
which
God
hath
most
specially
delivered
to
mans
disputation
.
Eccles
.
3.11
.
Let
him
then
exercise
his
brain
ev
n
unto
sweat
,
upon
subjects
that
fall
within
his
orb
of
demonstration
;
but
rest
on
the
station
of
his
faith
in
such
celestial
matters
as
his
reason
upon
all
her
strains
towards
satisfaction
cannot
reach
;
and
does
but
fall
back
again
to
the
earth
,
not
fix
upon
a
comprehension
.
Let
our
understanding
acquiesce
in
this
direction
of
the
holy
Spirit
,
Seek
not
things
higher
then
thy self
.
Eccles
.
3.22
,
24
In
superfluous
things
search
not
many
ways
,
and
in
many
of
his
works
thou
shalt
not
be
curious
.
The
right
understanding
of
this
advice
,
I
have
already
endeavour'd
to
deliver
you
;
namely
,
that
we
are
not
disswaded
from
all
arguing
and
disquisition
,
ev'n
of
the
most
secret
mysteries
of
faith
,
but
only
such
as
rise
from
the
itch
and
tingling
of
curiositie
,
or
from
the
tumour
of
presumption
;
when
we
(
as
I
may
say
)
only
scratch
some
heat
risen
in
our
fancie
;
or
when
our
mind
(
being
swel'd
with
some
infusion
of
knowledg
)
breaks
out
into
a
presumption
of
possessing
an
entire
and
adequate
reason
of
supernatural
verities
.
Methinks
the
due
manner
of
handling
such
spiritual
matters
may
be
fitly
argu'd
from
that
of
the
Woman
touching
the
person
of
Christ
:
We
know
the
difference
he
made
between
his
being
crowded
upon
,
and
his
being
touch'd
;
for
when
a
multitude
of
people
press'd
upon
him
,
he
ask'd
a
question
his
disciples
wonder'd
at
;
namely
,
who
touch'd
him
?
accounting
her
only
to
have
done
so
,
who
did
it
with
faith
and
reverence
,
and
to
her
only
was
the
vertue
of
his
person
issued
.
In
like
manner
,
those
methinks
,
who
over-boldly
approach
the
divine
mysteries
by
their
arguments
,
may
be
accounted
to
intrude
and
press
upon
God
,
Luk
8.
but
not
to
touch
him
;
since
no
vertue
is
derived
to
them
by
this
their
vicinitie
.
And
undoubtedly
,
they
who
draw
as
near
as
they
can
to
the
supernatural
verities
with
their
reason
,
following
faith
and
humilitie
,
extract
from
this
kind
of
touching
them
,
both
much
vertue
towards
the
cure
of
that
flux
of
curiositie
to
which
our
nature
is
so
liable
;
as
likewise
,
much
aliment
for
that
charitie
whereto
it
is
so
indispos'd
.
For
in
our
nature
,
knowledge
precedes
love
in
prioritie
of
time
;
since
we
can
affect
nothing
whereof
we
have
not
some
pre
notion
;
and
the
clearer
our
apprehension
is
of
the
good
,
the
more
intense
becomes
our
love
:
wherefore
all
rectified
knowledge
of
God
and
his
mysteries
proportionably
improves
our
charitie
;
as
the
holy
Psalmist
attests
in
this
declaration
,
My
fire
kindleth
in
my
meditation
.
And
surely
devout
and
studious
inquisition
may
be
accounted
the
natural
oyl
of
the
wise
Virgins
lamps
,
which
feeds
and
nourishes
the
supernatural
flame
of
love
,
as
the
combustible
materials
which
Elias
had
provided
,
entertain'd
the
flame
that
came
down
from
heaven
:
Reg
.
3.18
.
so
charitie
(
which
is
the
divine
guift
)
may
be
nourished
and
fomented
by
humane
materials
.
And
the
purer
this
oyl
of
studie
and
ratiocination
is
,
the
brighter
slame
of
love
it
produces
.
Wherefore
the
holy
Spirit
advises
us
by
S.
Peter
,
2
Pet
.
1.5
.
that
(
in
order
to
our
becoming
partakers
of
the
divine
nature
)
We
use
all
diligence
to
adde
unto
our
faith
vertue
,
and
to
vertue
knowledge
:
from
which
direction
we
may
infer
,
that
as
vertue
is
a
procession
from
faith
,
so
,
knowledge
is
a
promotion
of
vertue
;
and
consequently
,
that
christianitie
,
(
the
end
whereof
is
the
exaltation
of
vertue
)
requires
the
prosecution
of
knowledge
.
We
may
therefore
safely
rest
upon
the
decision
of
S.
Bernard
in
this
inquirie
:
Some
there
are
who
desire
to
learn
,
meerly
that
they
may
know
more
then
others
,
and
that
is
a
subtile
curiositie
;
others
there
are
who
affect
knowing
,
only
that
they
themselves
may
be
known
,
and
this
is
a
windy
vanitie
;
and
there
are
divers
that
purchase
knowledge
to
put
it
off
again
by
sale
,
and
this
is
a
sordid
prophanation
of
it
:
but
there
are
some
who
pursue
knowledge
that
they
may
edifie
others
,
and
this
is
pious
charitie
;
and
many
desire
to
know
,
that
they
themselves
may
be
edifi'd
and
enlightn'd
,
and
this
is
a
zealous
prudence
.
Of
all
these
the
two
last
only
are
not
guiltie
of
the
abuse
of
knowledge
,
as
coveting
it
in
order
to
the
advance
of
pietie
and
action
.
Wherfore
I
may
securely
conclude
with
S.
Paul
in
this
same
case
,
that
when
the
first
stories
of
wood
and
straw
shall
suffer
loss
,
these
superstructures
of
gold
and
silver
upon
this
foundation
,
shall
abide
and
receive
reward
.
SECT
.
III
.
How
far
our
inquisitiveness
may
pass
into
the
reason
of
Gods
civil
Providence
.
WE
are
now
come
to
the
second
question
;
out
of
the
Church
into
the
streets
,
(
as
I
may
say
,
)
that
is
,
into
the
common
passage
of
providence
,
through
all
civil
Societies
;
where
our
nature
stands
in
need
of
a
guide
more
then
in
the
other
spiritual
obscurities
,
by
reason
these
satisfactions
respect
more
our
present
and
sensible
consolations
;
and
appetites
simply
intellectual
,
are
not
incident
to
all
capacities
,
but
desire
,
referr'd
to
civil
interests
,
are
stirring
in
all
apprehensions
.
Hence
it
is
that
the
discernment
of
light
and
order
in
our
temporal
relations
and
concernments
,
seems
to
the
greatest
part
of
the
world
the
most
important
persuance
;
and
consequently
,
they
are
more
moved
with
the
inquiry
into
the
reasons
of
civill
events
,
then
,
either
of
naturall
productions
,
or
religious
Constitutions
.
And
surely
,
this
intendment
seems
not
improper
;
for
,
as
,
in
the
Church
,
the
Congregation
may
better
spare
light
,
when
they
are
assembled
and
seated
,
then
in
the
streets
,
when
they
are
busied
and
commercing
;
because
,
the
action
,
in
the
one
,
is
most
mentall
,
and
the
being
invisible
to
each
other
,
indangers
not
much
disorder
;
whereas
,
in
the
other
,
where
the
notions
are
corporeal
and
sensible
,
the
want
of
light
must
needs
cause
all
sort
of
offence
and
confusion
:
So
when
we
are
once
seated
in
our
Religion
,
a
clear
perception
of
all
the
parts
and
secrets
of
it
is
not
so
requisite
,
in
regard
that
an
acquiescence
in
that
obscurity
,
is
a
safe
posture
;
but
,
to
the
management
and
contrivance
of
our
secular
Affairs
,
there
seems
more
use
of
a
discernment
of
the
causes
and
circumstances
,
which
either
promote
or
prejudice
our
ends
.
Wherefore
our
sollicitude
in
order
to
the
comprehension
of
the
reason
of
civil
occurrences
,
seems
not
irregular
;
especially
considering
the
great
propension
of
our
nature
to
such
addresses
,
and
the
delight
she
takes
in
these
discoveries
;
it
imports
much
the
giving
our
curiositie
a
sober
direction
towards
the
striking
fire
and
kindling
light
in
these
moral
obscurities
of
Providence
;
since
we
m●y
confess
with
the
Psalmist
,
Clouds
and
darkness
are
round
about
it
.
Ps.
97.2
.
The
essential
and
interiour
mysteries
of
the
Deitie
have
a
far
different
reason
of
their
impenetrabilitie
,
from
that
of
the
exteriour
emissions
of
Gods
providence
;
for
those
dazel
us
with
the
excess
of
their
splendour
,
and
these
blind
us
by
their
dimnss
and
obscuritie
:
so
what
is
most
intelligible
in
it self
,
is
least
in
relation
to
us
;
and
what
of
it self
has
the
least
claritie
in
regard
of
us
,
has
the
most
perspicuitie
.
This
is
verified
of
Gods
essence
,
and
his
exteriour
orders
;
of
the
first
,
God
seems
to
ask
Job
by
way
of
remonstrating
to
him
the
incapacitie
of
man
,
Jeb
38.19
.
Declare
,
if
thou
knowest
where
is
the
way
where
light
dwelleth
:
And
to
the
second
,
the
other
part
of
his
question
seems
referr'd
;
And
as
for
darkness
,
Where
is
the
place
thereof
?
that
thou
canst
bring
every
thing
to
its
borders
,
and
understand
the
paths
of
the
house
thereof
.
From
whence
we
may
derive
an
advertisement
against
presuming
to
pry
after
the
reasons
of
Gods
providence
in
his
own
tracks
and
paths
,
aspiring
to
give
an
exact
account
of
the
intent
of
all
occurrences
;
which
is
,
to
seek
the
bringing
every
thing
to
his
borders
:
but
we
are
not
serv'd
with
an
inhibition
in
point
of
our
inquirie
and
investigation
of
some
congruous
reason
of
all
civil
events
and
contingencies
.
For
the
holy
Spirit
gives
us
this
warrant
for
a
sober
and
reverent
search
into
his
secrets
,
It
is
the
glory
of
God
to
conceal
a
thing
,
Prov.
25.2
.
but
the
honour
of
Kings
is
to
search
out
a
matter
:
whence
we
may
infer
,
that
mans
intellect
may
remain
subject
to
God
,
while
it
exercises
this
royal
office
of
conferring
and
negotiating
with
his
Privie
Councels
.
And
surely
though
this
sort
of
divine
Councels
exceeds
mans
full
comprehension
;
yet
in
some
degree
it
bends
and
accommodates
it self
to
our
capacitie
:
For
I
conceive
there
can
be
no
divine
Order
propos'd
,
respecting
the
Universe
,
whereof
some
general
reason
may
not
be
rendred
;
as
there
is
none
likewise
,
whereof
al
the
reason
can
be
exhibited
:
so
invisible
are
the
upper
rings
of
the
chains
of
Providence
,
and
so
conspicious
are
the
lower
links
thereof
.
Thus
then
the
divine
Councels
partake
both
these
qualities
of
being
communicable
,
as
well
as
inscrutable
:
I
mean
the
general
reasons
of
Gods
conduct
fall
within
our
apprehension
,
not
the
assignment
of
special
causes
to
all
particular
events
.
As
for
instance
,
we
cannot
determine
why
good
things
befal
this
individual
person
,
and
evil
that
other
;
yet
we
have
some
light
of
the
general
causes
,
why
crosses
commonly
fal
upon
the
vertuous
and
happiness
flows
upon
the
wicked
;
viz.
because
the
first
are
usually
to
be
purg'd
by
sufferings
,
and
the
last
to
be
punish'd
by
their
securitie
:
but
we
cannot
discern
whether
the
one
shall
finally
persevere
in
his
goodness
,
and
the
other
remain
in
his
induration
;
nor
indeed
can
we
resolve
assuredly
which
of
the
two
we
see
afflicted
and
prosperous
,
is
the
worthy
or
the
undeserving
partie
.
Eccles
.
9.2
The
searcher
of
hearts
delivering
us
this
truth
,
Man
knows
not
whether
he
be
worthy
of
love
or
hatred
,
but
all
things
are
reserved
uncertain
for
the
time
to
come
,
because
all
things
do
equally
chance
to
the
just
and
impious
.
So
that
in
this
obscurest
part
of
providence
we
meet
only
some
flashes
of
light
that
afford
us
a
broken
view
of
the
divine
Councels
,
whereof
we
must
not
expect
a
compleat
manifestation
.
Joh
9.
We
may
consider
that
when
the
disciples
(
in
the
case
of
the
man
that
was
born
blind
)
ask'd
our
Saviour
,
To
whose
sin
they
should
ascribe
this
evil
,
to
his
own
,
or
his
parents
?
Christ
did
not
disallow
their
judgment
and
attribution
of
this
unhappiness
to
some
demerit
,
nor
reprehend
their
enquirie
after
the
special
cause
;
but
by
his
answer
he
enlightned
the
inquirers
in
this
point
of
the
incertaintie
of
their
own
conclusions
,
by
declaring
the
cause
far
different
from
their
senses
,
thereby
to
inform
both
them
and
us
,
that
as
man
is
not
prohibited
to
make
his
rational
discourse
upon
Gods
apparent
judgments
;
so
is
he
not
warranted
to
fix
peremptorie
determinations
of
the
special
reasons
of
the
divine
Orders
.
And
in
conformitie
to
this
,
Tertullian
gives
us
his
opinion
,
Because
God
the
former
of
all
things
,
contrived
,
ordained
,
and
disposed
nothing
but
by
reason
;
there
is
nothing
that
he
doth
not
allow
to
be
treated
and
discoursed
by
reason
:
Which
must
be
understood
of
such
subjects
as
are
seated
within
the
precincts
of
mans
reason
;
for
humane
reason
hath
a
sphere
as
well
as
sense
,
beyond
which
it
canno●
act
:
What
is
held
of
the
pure
Intelligences
,
the
Angelical
substances
may
serve
to
instruct
us
in
the
nature
of
our
humane
intellect
:
for
as
they
are
said
not
to
be
in
any
place
,
as
bodies
are
,
by
way
of
being
enclosed
or
circumscrib'd
therein
;
but
by
way
of
being
determin'd
there
,
in
such
sort
as
they
are
not
any
where
else
,
without
their
own
sphere
of
activitie
:
(
so
that
ubiquitie
and
immensitie
is
not
attributed
to
them
,
though
inclosure
and
circumscription
is
not
proper
to
their
natures
,
because
it
seems
a
kind
of
restraint
and
confinement
,
which
is
not
sortable
to
spirits
:
)
so
may
we
say
of
humane
reason
,
that
it
has
a
proper
sphere
,
where
it
is
so
plac'd
that
it
cannot
exceed
that
term
and
latitude
;
nevertheless
we
cannot
complain
it
is
bound
up
or
constrain'd
by
this
determination
.
Whence
it
follows
that
the
amplitude
and
infranchisement
of
humane
reason
cannot
be
said
properly
to
be
impair'd
by
these
limits
and
regulations
.
This
information
of
Christ
to
his
disciples
(
that
,
Act.
1.7
.
it
was
not
for
them
to
know
the
times
and
the
moments
which
the
Father
hath
put
in
his
own
power
)
cannot
be
accounted
a
restraint
,
but
rather
a
rectifying
of
their
understanding
.
Let
us
therefore
in
particular
occurrences
which
tempt
our
curiosities
to
assign
a
special
cause
to
such
effects
,
contain
our
discourse
within
the
bounds
of
generals
;
for
in
the
inquest
of
moral
causes
,
the
contrary
of
this
rule
,
(
which
is
well
given
in
the
search
of
natural
)
is
to
be
observ'd
:
that
is
,
to
draw
as
near
as
we
can
to
particulars
.
In
the
study
of
natural
reasons
,
indeed
the
more
we
recede
from
particulars
,
the
more
we
commonly
depart
from
certainties
;
because
the
course
of
nature
being
invariable
,
experiments
derived
from
particulars
,
afford
most
certaintie
in
conclusions
:
but
the
course
of
moral
reasons
to
our
eye
,
runing
in
no
constant
channel
,
the
various
effects
of
the
same
apparent
causes
,
admit
not
of
determin'd
resolutions
,
to
fix
every
singular
event
upon
the
true
special
motive
,
because
we
cannot
discern
whether
the
subject
upon
whom
such
events
fall
,
be
qualified
according
to
the
rule
whereby
we
judge
.
For
who
can
assure
that
this
particular
person
,
seeming
vertuous
,
is
really
what
he
appears
?
and
consequently
,
when
he
is
oppress'd
and
afflicted
,
how
can
we
conclude
that
he
suffers
for
such
intents
,
as
(
we
may
safely
judge
in
general
to
be
)
those
of
Divine
Providence
,
in
permitting
the
present
oppression
of
the
innocent
?
Many
like
instances
are
obvious
,
wherein
we
may
judge
rightly
of
the
general
causes
of
such
consequences
,
but
very
erroneously
of
the
particular
,
pertaining
to
that
single
occasion
;
whereby
I
may
securely
opine
,
that
the
more
we
drive
at
singular
reasons
in
this
part
of
divine
Providence
,
the
farther
we
depart
from
certaintie
in
our
deliberations
.
It
is
therefore
to
such
undertakers
the
Prophet
declares
this
disappointment
on
Gods
part
;
Isa
.
40.25
.
He
makes
the
searchers
of
secrets
,
as
if
they
were
not
,
and
the
Judges
of
the
earth
as
a
vain
thing
.
Let
us
then
upon
this
premis'd
discourse
,
sum
up
these
three
resolutions
:
As
to
the
first
question
,
How
far
our
reason
may
venture
towards
the
smoaking
Mountain
of
the
Divine
Essence
,
the
Trinitie
,
and
the
Incarnation
?
The
answer
may
fitly
be
taken
from
Gods
order
to
Moses
,
Exod
.
19.21
.
Charge
your
reason
,
lest
it
should
attempt
to
break
through
the
bounds
to
gaze
upon
these
Mysteries
,
and
so
perish
.
The
method
observ'd
in
heaven
,
by
S.
John
,
upon
the
opening
of
the
seventh
seal
,
may
serve
as
a
direction
to
us
,
Apoc
.
8.
in
speculating
these
seal'd
Mysteries
,
There
was
silence
in
heaven
about
the
space
of
half
an
hour
:
which
words
are
easily
reconcil'd
to
those
that
declare
in
heaven
,
Apoc
.
5
8.
incessant
acclamations
of
HOLY
,
HOLY
,
HOLY
;
if
we
but
understand
this
silence
to
denote
a
profound
admiration
of
that
object
,
unexpressable
by
any
exteriour
sign
or
declaration
.
Wherefore
if
that
state
of
Vision
affords
no
more
then
silent
admiration
of
these
prime
objects
:
can
there
be
any
question
of
our
observing
a
more
profound
silencing
our
Reason
,
and
licensing
our
Wonder
in
that
conversation
with
these
mysteries
,
to
which
our
faith
only
gives
us
some
obscure
admission
?
Let
us
therefore
determine
our
dutie
in
this
point
,
by
the
example
of
the
Apostles
,
even
when
they
were
eating
with
Christ
after
his
resurrection
,
Joh
.
29.12
.
None
of
them
durst
ask
him
who
he
was
,
knowing
that
it
was
the
Lord
:
so
let
all
our
speculations
when
they
are
admitted
to
the
most
familiaritie
with
these
Mysteries
,
be
still
afraid
to
inquire
directly
what
they
are
,
remembring
that
they
are
Gods
own
Inscrutabilitie
.
And
for
the
second
,
touching
the
license
of
our
search
into
the
reasons
of
lower
religious
mysteries
;
to
the
advice
I
have
already
exhibited
,
I
shall
subjoin
this
proposal
;
viz.
to
observe
this
caution
of
the
children
of
Israel
,
when
they
said
to
Moses
,
Speak
thou
unto
us
,
and
we
will
hear
;
but
let
not
God
speak
to
us
,
Exod
.
20.19
.
lest
we
die
:
that
is
to
say
,
Let
our
Reason
treat
with
these
matters
,
by
the
mediation
and
intercession
of
the
Moses's
appointed
by
Christ
to
deliver
out
his
orders
,
and
acquiesce
in
such
satisfactions
as
they
shall
offer
our
Inquiries
.
And
let
not
our
private
discourse
affect
an
immediate
communication
with
the
holy
spirit
,
in
order
to
a
satisfactorie
reason
of
these
Divine
Ordinances
,
or
presume
to
resolve
our
belief
by
any
rational
argument
,
independent
on
the
mediate
authoritie
of
the
Church
:
Let
our
ratiocination
in
these
cases
be
restrained
by
this
voice
of
the
Spouse
,
in
the
name
of
her
Lord
,
What
is
this
to
thee
?
follow
thou
me
.
Joh
.
21.22
.
As
to
the
third
question
,
respecting
our
knowing
the
adequate
causes
of
moral
actions
and
events
,
we
may
annex
this
memorial
,
that
the
pressure
of
the
disciples
had
no
direct
grant
,
when
they
urg'd
Christ
with
,
Lord
shew
us
the
Father
.
Joh
.
14.8
.
This
was
a
demand
of
a
compleat
illumination
in
all
things
at
once
;
to
which
Christ
gives
us
but
obscure
satisfaction
,
in
replying
,
He
that
sees
me
,
sees
the
Father
;
for
how
the
Father
dwelt
in
him
seems
to
have
been
their
doubt
,
which
he
left
still
in
a
dark
resolution
.
And
surely
the
labouring
to
possess
the
direct
and
precise
reason
of
all
humane
occurrences
,
is
to
affect
an
intrusion
into
the
presence
of
the
Father
of
lights
:
No
,
we
must
be
contented
with
the
light
of
Universal
Providence
,
wherein
the
Divine
Wisdome
remains
cover'd
,
as
God
the
Father
did
in
his
Son
Christ
Jesus
;
not
to
be
discern'd
particularly
in
all
circumstances
,
by
the
eye
of
our
reason
,
no
more
then
the
Deitie
was
in
Christ
,
by
that
of
sense
.
Thus
then
,
as
we
are
allow'd
to
make
a
grand
Inquest
upon
the
general
causes
of
civil
occurrences
;
so
are
we
not
warranted
to
bring
in
our
particular
verdict
,
towards
a
positive
sentencing
the
special
motives
of
singular
acts
of
providence
.
Wherefore
I
may
fitly
address
this
sentence
of
the
holy
Spirit
to
the
total
of
these
questions
,
(
which
may
justly
temper
all
presumptions
on
the
sufficiencie
of
humane
capacitie
)
If
any
man
think
that
he
knows
any
thing
,
he
knows
nothing
yet
,
as
he
ought
to
know
.
The
second
Treatise
.
SECT
.
I.
Of
Divine
Providence
.
In
three
Sections
.
THE
Word
that
had
no
beginning
is
God
himself
:
Joh
.
1.
in
,
and
by
this
Word
were
all
things
made
.
This
is
the
word
of
Gods
mind
;
Gen.
1.1
the
first
word
of
his
hand
is
his
claim
to
the
creation
of
Heaven
and
Earth
.
A
spiritual
darkness
had
almost
overspread
the
face
of
the
whole
earth
;
when
the
holy
Ghost
broke
forth
this
light
,
in
this
first
verbal
irradiation
upon
that
intellectual
Chaos
,
whereunto
the
world
seem'd
to
be
return'd
,
by
what
we
find
in
the
Philosophers
confused
notions
of
the
first
cause
and
production
of
the
Universe
:
some
spirits
resorting
to
fire
,
others
to
water
,
Eccles
.
13.
some
scattering
their
imaginations
ev'n
as
far
as
an
innumerable
mass
of
Atomes
,
to
which
they
ascrib'd
a
casual
compact
of
the
earth
.
In
these
distracted
conjectures
were
the
minds
of
men
roving
,
many
admitting
ev'n
the
materials
to
be
the
makers
of
this
Universe
,
and
divers
conceiving
it
to
transcend
the
state
of
having
had
a
beginning
,
and
concluding
it
eternal
.
Thus
void
and
formless
for
the
most
part
was
the
spiritual
creation
overcast
with
this
darkness
,
Acts
14.16
.
God
suffering
,
as
S.
Paul
saith
,
all
Nations
to
walk
in
their
own
ways
:
When
over
these
waters
of
ignorance
,
the
Spirit
of
God
did
move
and
cast
forth
this
shining
light
.
Gen.
1.1
In
the
beginning
God
made
heaven
and
earth
.
They
who
acknowledge
this
for
the
voice
of
their
God
,
cannot
misdoubt
his
capacitie
of
conducting
all
such
things
to
their
proper
end
,
which
they
confess
,
form'd
by
the
same
power
out
of
nothing
;
for
reason
cannot
conceive
so
great
a
disproportion
between
the
Agent
and
any
Act
,
as
is
between
Nullitie
and
Entitie
.
Wherefore
,
admitting
such
an
essence
as
hath
produc'd
all
subjects
out
of
vacuitie
and
nothing
;
we
cannot
question
the
sufficiencie
of
that
power
,
in
order
to
the
best
end
of
his
own
beginnings
.
Hence
they
who
are
perplex'd
in
the
attribution
of
all
effects
to
the
Divine
Providence
,
do
not
for
the
most
part
contemptuously
implead
Gods
power
;
but
rather
with
a
seeming
respectfulness
,
scruple
the
interesting
his
goodness
in
many
irregular
and
unjust
occurrences
in
the
course
of
moral
causes
;
and
thus
seem
rather
to
make
God
a
complement
,
then
to
intend
a
contumacie
against
his
Providence
.
Such
weak
Spirits
deal
,
methinks
,
with
God
as
S.
Peter
did
with
Christ
:
when
he
acquainted
him
with
the
sufferings
and
indignities
he
was
to
undergo
in
Jerusalem
;
S.
Peter
answer'd
with
a
respectful
diffidence
,
saying
,
Lord
far
be
it
from
thee
,
Mat
:
16.22
.
this
shall
not
be
unto
thee
;
covering
the
infirmitie
of
his
faith
with
the
tenderness
and
estimation
of
his
Masters
person
:
after
this
manner
do
such
timorous
suspensions
,
(
which
scruple
the
ascribing
such
orders
to
God
,
as
they
cannot
adjust
to
their
own
measures
of
equitie
;
apprehending
those
disposures
unworthy
of
Gods
contrivement
,
)
shelter
the
feebleness
of
their
understandings
under
a
supposed
firmness
of
their
religious
reverence
.
These
weak
friends
of
God
Almightie
may
well
be
answer'd
,
as
Job
did
his
mistaking
comforters
:
Job
13.7.5
.
Doth
God
stand
in
need
of
your
lye
?
I
wish
you
would
altogether
hold
your
peace
,
and
it
should
be
your
wisdom
.
But
in
regard
of
our
being
advised
to
receive
the
weak
in
faith
,
but
not
unto
doubtful
disputations
:
Rom.
14.1
.
I
shall
apply
my
capacitie
to
the
removing
from
such
ingenuous
souls
,
some
little
stones
of
scandal
,
which
lye
in
the
way
of
pious
passengers
through
the
rode
of
Providence
;
and
taking
them
from
under
their
feet
,
where
they
might
indanger
them
,
I
shall
labour
to
put
them
into
their
hands
;
placing
them
in
such
spiritual
slings
wherewith
they
may
encounter
and
overthrow
all
those
arrogant
Philistims
,
who
upbraid
the
Host
of
the
living
God
,
reviling
the
confessors
of
Divine
Providence
in
all
occurrences
,
as
the
most
repugnant
to
their
own
discourse
.
And
I
confide
,
by
the
assistance
of
the
same
Providence
,
that
my
hands
will
be
enabled
to
gather
up
these
stones
out
of
the
High-way
,
and
to
arm
others
out
of
the
very
same
matter
of
their
own
offence
;
by
which
means
the
seeming
crooked
ways
of
Providence
shall
be
made
straight
,
and
the
rough
become
smooth
,
for
the
feet
of
such
little
ones
as
ingenuously
desire
to
make
straight
steps
in
the
mazes
of
the
Divine
Administration
of
the
Universe
.
SECT
.
II
.
Of
the
Introduction
of
evil
into
the
world
.
HAving
apprehended
God
under
this
notion
of
an
Omniscient
and
Omnipotent
goodness
,
Jam
.
1.17
.
from
whom
every
good
and
perfect
gift
descends
,
as
from
the
father
of
lights
,
with
whom
there
is
no
variableness
or
shadow
of
alteration
:
the
great
question
is
,
how
we
can
admit
the
least
shadow
of
evil
among
his
productions
,
without
some
derogation
from
his
perfection
:
since
,
as
natural
shadows
are
made
by
the
resistance
of
some
bodie
,
to
the
passage
and
transition
of
light
:
so
the
moral
shadow
of
evil
seems
to
result
from
the
opposition
of
some
thing
,
to
the
penetration
and
transfusion
of
the
supream
goodness
;
which
capacitie
of
excluding
it
bears
some
colour
of
detraction
from
that
vertuous
omnipotence
.
What
seems
most
strange
at
the
first
aspect
towards
the
discussion
of
this
difficultie
,
is
,
that
while
we
seek
to
distance
the
spring
of
evil
,
the
most
we
can
from
the
divine
essence
,
we
must
raise
our
speculation
as
near
God
as
we
can
;
to
find
the
original
defection
from
goodness
,
we
must
soar
as
high
as
ev'n
the
sublimest
created
nature
;
the
first
exterior
mirror
,
wherein
God
by
reflection
saw
his
own
similitude
.
For
from
this
supream
Angel
and
orb
of
light
,
was
derived
the
first
ecclipse
and
obscuration
of
it
;
insomuch
,
that
we
may
say
of
the
first
spiritual
creation
,
the
contrarie
to
what
is
recorded
of
the
material
,
viz.
that
this
substance
was
full
and
in
perfect
form
,
and
light
was
upon
the
face
of
it
;
and
the
spirit
of
Lucifer
(
moving
upon
the
face
of
his
own
nature
)
said
,
Let
there
be
darkness
,
and
there
was
darkness
:
for
the
holy
Spirit
brings
this
charge
against
him
:
Ezek
.
29.17
.
Thine
heart
was
lifted
up
because
of
thy
beauty
,
thou
hast
corrupted
thy
wisdome
by
reason
of
thy
brightness
.
Thus
was
the
first
corruption
of
good
(
a
term
the
most
remote
from
God
)
deriv'd
from
a
point
the
nearest
himself
of
all
his
productions
,
namely
,
the
supremest
Angel
.
Nevertheless
,
this
consideration
is
so
far
from
approaching
God
,
towards
any
deficiencie
of
power
or
goodness
;
that
rightly
ponder'd
,
it
removes
his
providence
the
most
of
any
I
can
apprehend
from
any
colour
of
question
or
redargution
.
For
doth
not
the
excellencie
of
this
creature
clear
Gods
intending
his
perpetuitie
in
this
perfection
:
since
he
was
so
fortifi'd
by
nature
,
as
there
was
nothing
left
to
vitiate
him
,
but
the
over-valuation
of
his
own
excellencie
?
Had
he
seen
any
created
object
whose
similitude
he
might
have
affected
in
respect
of
that
precedencie
;
had
his
understanding
been
form'd
but
ev'n
so
incompleat
,
as
to
admit
of
so
much
as
possible
ignorance
,
whether
his
desires
were
competent
to
his
degree
:
this
might
have
been
strain'd
towards
a
charge
upon
the
Divine
Providence
in
this
creation
.
But
when
there
was
nothing
extant
in
his
nature
for
an
object
of
emulation
,
and
the
only
thing
above
his
nature
was
a
being
uncapable
of
seducement
,
(
there
being
no
entrie
left
for
an
evil
appetite
,
except
the
freedome
of
his
own
will
to
break
the
order
of
his
excellencie
,
by
an
inordinate
aspirement
)
what
colour
of
impeachment
is
there
left
to
lay
upon
the
Providence
that
form'd
this
admirable
Nature
?
I
will
not
enter
into
the
disquisition
of
what
sort
of
pride
stain'd
this
primitive
puritie
;
whether
it
were
an
excessive
dilectation
in
his
own
natural
beatitude
as
his
last
term
,
neglecting
the
supernatural
glory
whereunto
he
was
to
attain
by
grace
:
or
whether
he
affected
his
advancement
to
that
state
by
his
own
connatural
abilitie
.
My
speculation
suggests
to
me
this
opinion
,
that
it
was
a
wish
or
a
velleitie
of
such
an
independencie
upon
his
Creator
,
as
should
render
him
as
self-sufficient
in
his
own
nature
,
as
he
knew
God
to
be
in
his
essence
:
for
though
his
knowledge
could
not
admit
the
error
of
such
a
project
as
an
equalitie
with
God
;
yet
might
it
allow
him
the
proposing
a
proportionate
Independencie
to
that
of
the
divine
essence
,
such
as
lesser
Soveraigns
have
in
respect
of
greater
Monarchs
.
But
though
our
imaginations
are
left
the
libertie
of
assigning
this
fault
to
divers
sorts
of
pride
;
yet
our
faith
restrains
us
to
the
believing
the
investure
of
this
creature
in
supereminent
perfections
both
of
grace
and
nature
;
insomuch
,
as
(
could
we
suppose
his
Creator
doubtful
of
any
future
contingencie
)
we
might
say
,
he
could
not
suspect
the
prevarication
of
such
a
nature
;
of
which
the
holy
Spirit
seems
to
ask
this
question
in
some
kind
of
wonder
:
Isa
.
14.12
.
How
art
thou
faln
from
heaven
(
O
Lucifer
!
)
son
of
the
morning
?
Does
not
then
the
consideration
of
Gods
transcendent
munificence
to
this
creature
,
fully
refute
all
scruple
of
his
partaking
in
the
introduction
of
evil
into
his
creation
?
Ezek
.
28.
Had
a
less
beautiful
flower
of
Paradice
,
out
of
an
overblown
appetite
of
undue
excellencie
,
shed
this
first
seed
of
iniquitie
;
had
an
Angel
of
an
inferior
Hierarchie
in
disdain
of
the
order
of
his
dependencie
on
the
superior
for
illumination
,
rais'd
the
first
revolt
upon
this
claim
of
I
will
ascend
and
be
like
the
most
high
of
my
fellow
creatures
:
this
deflection
from
the
rectitude
of
his
order
,
had
doubtless
been
sufficient
demerit
to
their
maker
.
Yet
methinks
,
this
case
seems
to
admit
a
more
specious
excuse
for
the
creature
;
and
consequently
,
would
come
nearer
the
reflecting
on
the
providence
of
the
Creator
,
for
having
left
such
a
motive
to
this
aspiring
,
as
these
unequal
perfections
.
Suppose
we
likewise
,
that
heaven
had
remained
pure
in
his
sight
,
and
he
had
not
charged
his
Angels
with
follie
,
but
the
first
seed
of
evil
had
sprung
out
of
the
root
of
humane
nature
;
that
the
tongue
of
the
serpent
had
not
stung
the
innocent
state
of
Adam
,
but
without
this
exteriour
temptation
he
had
repin'd
at
his
restraining
precept
,
and
slipt
into
disobedience
;
the
commencement
of
evil
thus
,
in
this
weaker
nature
would
not
have
appear'd
so
far
from
Gods
intendment
,
because
of
the
admission
of
it
,
by
a
being
more
liable
to
deficiencie
,
then
the
Angelical
.
Wherefore
upon
this
examination
of
the
entrie
of
evil
into
the
Creation
,
wherein
Gods
provision
against
it
appears
so
unquestionable
;
I
conceive
this
verified
,
that
the
nearer
we
find
the
deficient
cause
of
evil
to
the
Divine
Essence
,
the
more
is
all
scruple
of
Gods
contribution
towards
it
remov'd
from
our
apprehension
.
SECT
.
III
.
Discoursing
the
permission
of
the
fall
of
Angels
.
OUR
speculations
being
entred
,
as
it
were
,
into
the
second
vail
of
the
Tabernacle
,
methinks
,
some
curious
attenders
propose
to
them
;
the
offering
to
draw
the
curtain
before
the
Holy
of
Holies
,
and
to
look
into
the
most
inward
mysterie
of
Gods
Providence
;
namely
,
his
permission
of
the
fall
of
Angels
;
whose
ruine
he
foresaw
before
their
creation
,
when
nullitie
seems
unto
most
preferrable
before
extream
miserie
:
such
subtile
enquirers
may
be
pleas'd
to
remember
,
that
many
who
had
access
into
the
second
vail
,
were
not
admitted
into
the
third
and
most
sacred
part
of
the
Tabernacle
:
yet
,
as
they
were
allow'd
to
direct
the
fume
of
their
incense
,
towards
the
overture
and
partition
of
the
holiest
curtain
,
and
their
perfume
pass'd
farther
then
their
persons
;
so
in
this
mysterious
mansion
of
Divine
Providence
,
whither
our
concluding
reason
is
not
admitted
,
(
viz.
into
the
most
secret
retreats
of
Gods
wisdom
)
our
discursive
speculation
,
fired
with
reverence
and
admiration
may
be
addressed
,
fuming
and
breathing
forth
a
good
odour
of
honour
towards
that
incomprehensible
Essence
,
in
which
are
hid
all
the
treasures
of
wisdom
and
knowledge
.
2
Col.
3
With
this
protestation
,
that
we
do
not
lift
up
our
speculations
to
make
a
shew
,
but
an
offering
of
them
in
the
Temple
;
we
may
consider
that
God
must
have
created
the
Angels
either
actually
,
in
his
presence
;
or
else
stated
them
in
their
way
and
access
towards
it
.
If
in
the
first
,
might
not
there
seem
some
incongruitie
,
that
a
Being
which
had
a
beginning
,
should
be
at
once
begun
and
arriv'd
at
the
last
term
of
the
nature
thereof
;
since
this
propertie
seems
peculiar
to
that
Essence
,
which
having
no
beginning
,
can
have
no
medium
towards
an
end
,
as
containing
all
in
the
state
of
an
eternal
existence
?
and
how
to
distinguish
from
an
eternal
Being
,
that
which
is
consummate
as
soon
as
it
is
,
(
with
out
the
interposure
of
any
conceiveable
space
)
exceeds
my
apprehension
;
Eternitie
it self
being
but
an
indivisible
state
of
all
duration
without
any
change
.
And
this
must
have
been
the
case
of
the
Angels
,
admitting
them
produc'd
actually
,
in
presence
of
the
Divine
Essence
.
Admitting
the
second
manner
,
of
their
being
set
in
a
way
towards
their
end
,
which
requir'd
some
consequent
act
for
their
promotion
:
If
we
suppose
them
so
powerfully
conducted
by
the
will
of
their
Creator
,
that
they
could
not
slip
awry
in
their
procession
;
might
not
this
interim
of
their
transition
seem
vain
in
respect
of
the
suspension
of
a
state
whereof
they
could
not
fail
,
and
whereunto
they
were
to
attain
,
without
any
contribution
of
their
own
free
Acts
?
might
not
this
interposure
of
delay
seem
an
undue
pain
to
such
natures
as
could
wish
nothing
but
that
fruition
?
Moreover
,
why
may
we
not
argue
a
greater
nobleness
of
nature
from
their
capacitie
of
erring
,
then
from
a
state
of
necessary
indeficiencie
;
since
the
power
of
election
endears
the
possession
of
the
most
spiritual
goods
;
as
we
may
exemplifie
by
this
instance
:
The
first
principles
of
knowledge
wherewith
our
understandings
are
necessarily
possessed
,
(
being
imprinted
in
them
before
any
voluntary
discourse
)
affect
not
the
mind
with
any
delight
,
(
as
the
knowledge
that
the
whole
is
greater
then
the
part
,
or
that
every
effect
has
a
cause
;
and
many
the
like
notorious
verities
stamp'd
upon
our
rational
nature
;
)
but
what
delectation
the
soul
finds
in
knowing
results
from
those
acquisitions
she
makes
by
her
own
voluntarie
acts
,
the
discoveries
she
makes
by
her
free
exercise
are
the
objects
of
her
delight
,
deriving
conclusions
out
of
her
free
faculties
.
In
some
report
to
this
state
of
our
minds
,
why
may
we
not
infer
,
that
those
Intellectual
spirits
by
their
voluntarie
election
of
the
supream
spiritual
good
obtain'd
more
joy
then
they
would
have
done
,
by
a
necessary
adherence
to
that
object
?
Nor
can
we
argue
from
Gods
infallibilitie
and
exemption
from
a
capacitie
of
error
,
the
conveniencie
of
that
state
for
a
creature
,
because
God
is
Truth
it self
;
so
that
the
least
digressing
from
it
,
were
a
destruction
of
his
own
Essence
:
wherefore
his
surpassing
the
possibilitie
of
erring
,
is
not
a
contraction
,
but
a
consequence
of
his
omnipotence
;
insomuch
as
he
cannot
be
said
possibly
to
be
without
the
liberty
of
failing
,
but
to
be
above
it
.
But
it
will
not
follow
,
that
this
were
a
proper
nature
for
a
creature
;
which
springing
from
nothing
,
immediately
to
an
impossibilitie
of
being
defective
;
there
might
seem
too
little
difference
between
the
original
goodness
by
Essence
,
and
the
derivative
by
Participation
.
Wherefore
Divines
dispute
without
irreverence
,
whether
God
can
create
a
creature
,
which
by
the
vertue
of
his
single
nature
might
deserve
the
beatifical
Vision
?
so
that
the
freedome
from
any
aptness
or
propension
to
errour
,
is
as
high
a
communication
of
good
,
as
can
be
wish'd
to
a
partaking
goodness
:
nay
,
ev'n
the
libertie
of
transgressing
seems
no
diminution
to
the
dignity
of
such
a
Being
;
for
the
capacitie
of
meriting
somewhat
from
the
Creator
innobles
more
the
nature
then
a
necessitie
of
beatitude
could
,
excluding
all
means
of
co-operation
.
And
may
we
not
conceive
that
God
is
more
glorified
by
a
free
act
of
his
creature
directed
to
the
honouring
him
,
then
by
his
own
single
purpose
of
blessing
his
creature
?
For
certainly
if
God
could
receive
an
accession
of
joy
reflected
from
his
works
;
we
may
apprehend
it
more
likely
to
be
deriv'd
from
a
weaker
voluntary
love
,
then
from
a
stronger
necessary
adherence
to
his
goodness
:
for
in
this
he
sees
but
the
effect
of
his
power
,
and
in
the
other
a
consequence
of
his
own
amiableness
in
a
free
love
and
adoration
.
And
to
consider
God
,
leaving
it
in
the
power
of
his
supremest
creature
to
love
him
or
no
,
is
in
my
apprehension
,
a
most
admirable
proof
of
his
Divine
Independencie
and
Self-sufficiencie
.
So
that
rationally
,
the
state
wherein
this
sublimest
Being
was
produc'd
,
seems
to
my
conception
,
the
most
sortable
to
the
Divinitie
of
God
,
and
the
due
relation
of
a
creature
.
If
after
this
it
be
ask'd
(
considering
the
ultimate
term
of
this
Intellectual
nature
to
be
a
necessarie
adherence
of
his
will
to
the
love
of
God
)
whether
a
necessarie
fixure
of
it
in
his
passage
had
not
been
an
earlyer
felicitie
?
I
offer
this
satisfaction
;
that
in
the
last
state
of
his
perfection
,
the
understanding
(
being
perfected
by
the
Divine
Vision
)
fixes
and
determines
the
will
,
which
seems
a
fair
and
orderly
consequence
;
but
to
suppose
the
will
invariably
center'd
antecedently
to
the
accomplishment
of
the
understanding
,
when
its
nature
is
to
follow
the
apprehension
,
appears
a
kind
of
irregularitie
.
And
this
must
have
been
the
constitution
of
the
Angels
;
if
they
had
been
created
impeccable
,
yet
distant
from
the
presence
of
the
Divine
Essence
.
Moreover
we
may
adde
this
,
that
the
beatifical
Vision
may
be
consider'd
either
under
the
respect
of
a
reward
,
or
of
a
simple
perfection
;
as
the
first
,
it
relates
to
an
intrinsick
worth
and
some
proportionateness
in
the
enjoyer
;
under
the
last
notion
,
it
denotes
only
an
infinite
excellencie
in
the
conferrer
.
And
is
not
Gods
goodness
more
exalted
by
his
imparting
so
rare
a
gift
,
as
a
capacitie
of
some
contribution
on
the
creatures
part
,
towards
an
eternal
beatitude
;
then
it
would
be
by
his
necessitating
this
fruition
?
Is
not
the
will
a
nobler
power
moving
freely
,
though
by
a
less-noble
mover
of
it
,
then
it
would
be
,
carryed
passively
by
an
extrinsick
though
a
purer
vertue
?
Methinks
we
may
in
some
sort
illustrate
the
melioritie
of
this
state
of
free-will
in
Angels
,
by
some
of
their
ministerial
acts
amongst
men
:
as
when
an
Angel
forms
a
bodie
of
air
in
perfect
humane
similitude
,
and
moves
this
specious
bodie
to
and
fro
without
the
concurrence
of
any
organised
parts
;
the
mover
in
this
case
is
a
more
noble
agent
then
when
a
natural
body
moves
by
the
vertue
of
his
own
form
and
organs
,
as
much
as
an
Angel
is
worthier
then
a
soul
.
Nevertheless
we
cannot
say
that
the
motion
of
these
inanimate
species
is
a
nobler
action
then
the
vital
stirring
of
a
humane
body
;
so
if
God
himself
should
have
forceably
conducted
the
will
of
Angels
to
their
last
term
;
albeit
the
mover
had
been
more
excellent
,
might
not
the
motion
have
been
accounted
less
perfect
,
by
reason
of
the
deadness
and
inanimateness
of
the
subject
mov'd
?
which
might
have
been
conceived
rather
a
resemblance
,
then
a
lively
realitie
of
a
will
wanting
the
vital
facultie
of
electing
.
Upon
these
considerations
I
may
opine
with
submission
to
superiour
judgments
,
that
the
Angels
were
produc'd
in
a
more
noble
state
,
then
if
they
had
been
rendred
impeccable
by
the
restraint
of
their
elective
faculty
:
and
I
am
perswaded
that
the
highest
strain
of
their
[*](A89236-e15610-b)
*
Accidental
beatitude
is
what
joy
the
Angels
and
Saints
receive
in
other
spiritual
objects
▪
besides
the
divine
Essence
.
accidental
Beatitude
,
is
the
eternal
reflection
upon
this
first
voluntary
Act
of
adherence
to
their
Creator
;
and
that
this
contemplation
raises
their
three
notes
of
HOLY
,
HOLY
,
HOLY
,
the
higher
,
and
casts
their
crowns
the
lower
before
his
throne
,
from
whom
they
receiv'd
this
capacitie
of
co-operating
in
their
own
elevation
.
If
upon
answer
to
this
chief
Article
any
tender
curiositie
should
enter
this
other
Interrogatory
,
how
the
crime
and
the
sentence
can
be
adjusted
,
the
offence
being
finite
,
and
the
penalty
infinite
?
To
this
may
be
reply'd
,
that
Gods
goodness
must
needs
be
justified
,
when
ev'n
the
excellencie
of
the
nature
of
Angels
occasions
this
severitie
;
since
from
the
dignity
of
their
intellect
,
arises
the
invariableness
of
their
wills
,
by
reason
that
their
judgments
(
being
not
form'd
by
divisible
and
successive
discourse
,
but
springing
up
at
once
from
a
present
intuition
of
the
whole
object
of
all
compounded
reasonings
)
cannot
varie
,
finding
no
new
matter
to
move
them
:
and
consequently
,
the
will
being
fastned
to
the
understanding
,
cannot
stir
towards
an
alteration
.
This
truth
we
experiment
in
the
operation
of
our
soul
;
for
the
judgments
we
make
concerning
the
first
principles
of
reason
,
are
always
fix'd
and
immoveable
,
because
we
judge
of
them
without
farther
discourse
,
by
our
first
single
apprehension
.
As
for
instance
,
we
may
remember
we
never
alter
our
conceit
of
the
totals
being
more
then
any
part
of
the
sum
;
and
many
the
like
simple
acts
of
our
understanding
apprehending
notions
without
any
motion
of
discourse
.
This
being
then
the
eminent
perfection
of
the
Angelical
Intellect
to
apprehend
and
conclude
by
the
first
aspect
,
it
renders
their
will
immoveable
towards
any
retractation
of
their
first
error
;
and
consequently
their
fault
irremissable
:
for
surely
there
are
none
so
indulgent
as
to
wish
Gods
pardoning
a
continued
act
of
hatred
and
provocation
.
And
undoubtedly
they
who
conceited
an
expiration
of
their
pains
,
supposed
likewise
a
cessancie
of
their
sin
;
and
happily
if
that
could
intermit
,
there
would
instantly
follow
a
reconciliation
with
their
Creator
:
(
since
in
those
pure
Intellects
there
can
be
no
middle
indifferent
act
between
love
and
hatred
.
)
For
if
the
blessed
Spirits
were
glorified
(
as
many
hold
)
upon
their
first-instants
love
of
God
;
why
may
we
not
allow
the
same
mercie
to
the
first
relenting
application
of
the
faln
Angels
?
But
however
,
by
this
discourse
we
find
that
the
infinitie
of
their
misery
results
from
a
perversion
of
the
preheminence
of
their
natural
abilities
;
whereby
ev'n
the
least
shadow
of
scruple
vanishes
from
about
the
lustre
of
divine
equitie
.
But
supposing
their
invariable
state
of
sin
and
sufferance
,
ev'n
the
flames
of
their
tortures
afford
us
light
,
whereby
to
discern
the
justice
of
divine
Providence
.
For
,
besides
the
bright
beams
of
Gods
power
and
justice
,
which
shine
in
every
eye
,
methinks
,
by
the
help
of
some
prospective
speculation
,
we
may
discry
certain
rayes
of
Gods
mercie
,
nay
,
ev'n
of
his
love
,
in
their
doleful
condition
.
In
which
examination
,
we
must
first
confess
the
crime
of
these
(
then
happy
)
spirits
,
to
have
been
the
highest
point
of
iniquitie
their
nature
could
admit
.
For
in
regard
of
beginning
,
it
was
,
at
least
,
from
one
of
the
first
exercises
of
their
freedome
;
Christ
witnesses
this
against
them
,
that
from
the
beginning
they
stood
not
in
the
truth
.
Joh
.
8.44
.
And
how
many
millions
of
Ages
,
according
to
our
accompt
,
may
this
sin
have
been
extant
,
since
(
it
is
held
by
all
the
Greek
Fathers
that
)
they
were
created
before
the
material
World
;
and
their
origine
being
not
specified
in
the
Word
of
God
,
the
opinion
is
left
free
.
So
that
in
point
of
duration
,
we
may
conceive
the
crime
as
near
being
eternal
as
we
can
apprehend
a
beginning
act
.
And
for
the
malignity
of
its
nature
,
we
cannot
imagine
it
more
transcendent
,
being
no
less
then
the
most
superlative
pride
and
ingratitude
;
whereof
Lucifer
stands
convict
by
this
testimony
of
the
holy
Spirit
,
Isa
.
14.
I
will
ascend
up
into
heaven
and
be
like
the
most
High
.
Which
irritation
was
the
highest
offence
a
created
nature
could
reach
to
;
and
yet
the
punishment
was
no
way
commensurate
to
Gods
power
of
revenge
:
for
,
as
we
have
shewn
the
extent
of
it
to
eternitie
,
to
be
rather
an
effect
of
the
Angels
wilful
obstinacie
,
then
of
Gods
positive
order
;
so
is
the
intensiveness
and
extremitie
of
the
pain
(
which
is
left
,
as
I
may
say
,
to
Gods
arbitrement
)
staid
,
much
short
of
infinitie
.
God
could
have
strain'd
their
rack
far
higher
then
he
did
;
and
we
may
observe
soberly
,
many
clemencies
and
mitigations
in
their
cases
.
First
,
after
their
sentence
of
perpetual
imprisonment
,
doth
not
God
permit
them
to
goe
abroad
to
inhabit
the
air
,
to
compass
the
earth
?
which
●ppears
to
be
some
satisfaction
by
their
suing
to
Christ
for
the
continuance
of
that
liberty
;
and
were
they
not
allow'd
for
many
ages
,
a
seeming
dominion
of
this
world
,
insomuch
that
they
durst
own
the
right
of
disposing
it
,
ev'n
before
God
himself
?
Were
they
not
permitted
to
be
ador'd
by
the
Monarchs
of
the
earth
,
and
to
reside
in
such
magnificent
Temples
,
as
savor'd
more
of
their
being
Princes
then
prisoners
?
nay
,
are
they
not
suffer'd
to
abide
ev'n
in
the
Temple
of
God
,
the
body
of
man
,
and
to
exercise
their
appetites
therein
?
And
which
is
above
all
,
were
they
not
granted
some
power
,
ev'n
over
the
body
of
God
and
Man
,
in
the
person
of
Christ
Jesus
,
when
they
were
allow'd
to
carry
him
to
and
fro
?
how
often
did
he
vouchsafe
to
converse
with
them
?
where
we
may
note
,
that
they
never
ask'd
any
thing
of
him
relating
to
their
own
ease
,
but
he
accorded
it
;
as
in
those
two
cases
wherein
they
were
suitors
,
not
to
be
tortured
by
him
,
Marc.
9.
and
not
to
be
remanded
to
their
prison
;
he
gave
them
that
new
lodging
they
propos'd
,
granting
the
same
large
quarter
the
Legion
requested
,
in
the
herd
of
Swine
.
Therefore
if
Lucifer
(
whom
we
may
well
suppose
to
have
had
the
honor
of
conducting
Christ
by
the
eminence
of
the
act
,
as
well
as
by
the
prerogative
of
the
claim
to
the
world
)
if
he
,
I
say
,
in
stead
of
offering
his
forg'd
title
in
exchange
of
adoration
,
had
duely
acknowledg'd
the
right
owner
of
the
world
,
and
faln
down
and
worshipp'd
Christ
,
in
recognition
of
his
Deitie
and
his
own
dutie
,
tendring
his
ministry
towards
the
undeceiving
the
world
in
point
of
his
pretended
dominion
:
why
may
we
not
suppose
that
this
humble
suit
,
tending
to
Gods
honour
,
might
have
mov'd
Christ
more
then
those
which
respected
meerly
the
Devils
own
ease
,
and
yet
were
obtain'd
?
had
he
then
upon
the
top
of
the
Mountain
aim'd
thus
at
ascending
into
heaven
,
by
falling
down
at
this
summons
,
Mat
.
4.
Thou
shalt
adore
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
:
this
possibly
might
have
been
accepted
for
a
retractation
of
his
first
presuming
to
say
,
Esay
.
14.
I
will
sit
in
the
mount
of
the
Congregation
,
I
will
ascend
above
the
height
of
the
clouds
:
by
this
counter-fal
to
his
first
,
he
might
,
happily
,
have
re-ascended
to
his
design'd
station
;
and
by
his
Creator
,
been
really
transfigured
into
an
Angel
of
Light
.
How
near
this
conception
reaches
to
precise
truth
,
I
need
not
examine
,
since
all
pious
speculations
are
not
circumscrib'd
within
the
limits
of
reveal'd
verities
:
they
may
pass
forward
beyond
them
all
,
provided
they
reflect
not
directly
back
against
any
of
them
;
which
method
I
have
,
with
reverence
,
intended
to
observe
.
And
I
may
likewise
hope
to
have
reach'd
this
point
I
stood
for
,
of
shewing
you
some
claritie
of
Gods
mercie
and
benignitie
,
ev'n
in
those
flames
which
afford
no
such
light
to
their
patients
;
for
their
crime
has
been
evidenc'd
to
want
the
least
colour
of
extenuation
,
and
yet
their
judgment
has
been
manifested
in
many
respects
,
short
of
the
extreamest
severitie
:
so
that
to
this
case
we
may
fitly
apply
that
of
the
Psalmist
,
spoken
for
the
illustration
of
Divine
Providence
,
not
only
day
unto
day
uttereth
speech
,
Psal
.
19.2
.
but
even
night
unto
night
sheweth
knowledge
.
If
we
have
perceiv'd
some
sparks
of
Gods
mercie
flying
about
ev'n
in
this
center
of
darkness
;
we
shall
easily
discern
many
flames
of
his
love
shining
the
brighter
in
the
region
of
light
,
and
rendred
more
intense
by
these
contrarieties
.
May
we
not
conceive
blessed
S.
Michael
enjoying
all
his
elder
brothers
design'd
inheritance
?
which
he
forfeited
before
possession
,
and
the
other
acquired
,
by
consecrating
himself
to
the
Lord
in
the
bloud
of
his
rebellious
brother
:
undoubtedly
he
beholds
eternally
his
own
faithful
Motto
,
Who
is
like
unto
God
?
writ
in
his
forehead
,
in
such
golden
characters
,
that
they
shew
him
his
crown
cover'd
with
one
lay
of
gold
the
more
,
as
a
due
spoil
of
this
his
victory
.
And
surely
,
the
two
parts
of
the
fix'd
stars
shine
perpetually
the
brighter
,
by
the
distribution
of
those
rayes
among
them
that
were
design'd
for
that
third
part
,
which
fastned
themselves
to
the
Dragons
tail
;
insomuch
as
there
was
not
the
least
atome
of
grace
or
glory
intended
for
the
Creature
,
lost
to
the
Universalitie
,
though
forfeited
by
the
Individuals
;
for
what
was
retrenched
,
as
to
the
extent
of
it
to
more
,
was
supply'd
by
the
intensives
of
it
in
the
fewer
;
whereby
the
Divine
Justice
was
fully
display'd
,
and
the
bountie
not
at
all
contracted
.
And
by
this
means
also
there
is
not
one
grain
●ess
of
love
return'd
to
God
from
the
whole
stock
of
his
Crea
ures
,
then
〈◇〉
hav●
b●en
by
the
beatitude
of
each
particular
;
by
●●●son
the
degrees
of
imparted
glory
,
raise
proportion
●ely
those
of
r●flected
love
;
and
consequently
,
if
the
C●eature
,
in
general
indures
no
abatement
of
his
prepared
glory
,
the
Creator
can
find
no
diminution
in
his
tribute
of
dilection
.
And
supposing
this
admirable
order
of
distributing
the
portions
of
the
demeriting
children
to
the
deserving
;
we
may
conceive
not
only
the
felicitie
of
the
blessed
Spirits
indeared
to
them
,
by
the
contemplation
of
the
other
extream
,
as
is
declared
by
the
holy
Spirit
in
these
words
,
Ps.
57.
The
righteous
shall
rejoyce
when
he
sees
vengeance
:
but
we
may
likewise
apprehend
the
accursed
Angels
highly
punish'd
by
the
prospect
of
their
own
design'd
glories
,
shining
in
the
Crowns
of
their
vanquishers
.
This
intimation
may
well
be
part
of
their
accidental
curse
;
wherein
the
divine
Providence
may
be
honour'd
by
this
admirable
act
of
punishing
enemies
,
not
by
severitie
to
themselves
,
but
by
liberality
to
friends
.
Here
we
may
properly
joyn
with
the
Psalmist
in
his
admiration
of
One
Abyss
calls
upon
another
:
the
deep
of
Justice
seems
to
flow
into
that
of
Mercie
,
and
mutually
to
raise
each
other
:
for
by
this
reciprocal
perception
of
the
pains
and
pleasures
of
each
state
,
Apoc
.
14.11
.
Apoc
.
21.
the
smeke
of
those
torments
which
ascends
up
for
ever
and
ever
may
be
said
to
perfume
heaven
,
when
it
comes
thither
;
and
the
water
of
the
celestial
Jerusalem
(
when
it
falls
after
this
manner
into
the
center
of
the
earth
)
turns
into
fresh
sulphur
,
to
sharpen
and
intend
the
flame
.
And
thus
we
may
imagine
,
that
the
drop
of
water
which
Dives
beg'd
,
gave
Lazarus
some
new
refreshment
,
and
the
fulness
of
his
streams
reflected
to
the
others
drought
some
new
inflammation
.
So
while
we
contemplate
the
Divine
Providence
,
drawing
not
only
light
out
of
the
darkness
of
hell
,
but
ev'n
multiplying
that
darkness
by
the
rayes
of
heaven
,
we
may
fitly
close
up
our
speculation
with
the
astonishment
of
the
Prophet
.
Who
shall
declare
the
powers
of
our
Lord
,
and
make
known
all
his
wayes
?
In
offering
up
this
incense
of
praise
to
the
Divine
Providence
,
I
have
not
presum'd
to
stir
any
ring
of
the
curtain
about
the
Holy
of
Holies
;
having
not
so
much
as
pretended
to
give
any
positive
reason
of
this
inscrutable
mysterie
of
the
fall
of
Angels
.
My
speculations
adventur'd
but
to
look
towards
the
Vail
,
and
pretend
to
see
but
such
a
kind
of
gloomy
light
,
as
passes
through
a
dark
colour'd
traverse
,
within
which
there
is
a
great
flame
;
such
a
manner
of
obscuritie
remains
in
the
clearest
conceptions
we
can
produce
upon
this
mysterious
subject
.
Nor
is
our
speculation
,
upon
the
arcana
of
the
state
of
these
spirits
forbid
;
provided
,
they
look
in
that
order
,
which
ev'n
the
six
wing'd
Seraphim
upon
the
throne
did
observe
;
who
,
with
two
of
his
wings
cover'd
his
face
,
and
with
two
his
feet
,
Esay
.
6.
and
with
the
other
two
did
flye
:
the
vailing
his
face
signified
a
reverend
confession
,
that
the
intellect
,
ev'n
of
the
highest
Angels
,
was
incapable
of
fully
penetrating
the
Divine
mysteries
;
the
covering
his
feet
imply'd
a
shame
to
own
,
in
his
actions
or
advances
,
(
whereof
the
feet
are
symbols
)
a
proportionate
approach
towards
the
comprehension
of
Gods
orders
;
and
the
flying
with
the
other
two
wings
imported
the
ardencie
of
his
desire
and
affections
to
make
some
progress
and
advance
in
the
perception
of
the
Divine
designments
.
This
method
I
have
sincerely
propos'd
to
my
speculations
,
whereof
I
humbly
acknowledge
the
disproportion
,
as
to
the
touching
the
special
reason
of
those
mysteries
they
have
discoursed
;
and
in
this
regard
I
send
them
not
abroad
bare
fac'd
,
confiding
in
their
perspicacitie
;
nor
do
I
presume
upon
their
having
gain'd
so
much
ground
towards
the
resolution
of
this
holy
secret
,
as
to
dare
look
upon
their
feet
:
yet
I
may
modestly
own
the
fervent
desire
of
making
some
advance
,
in
the
contemplation
of
this
so
sublime
and
secret
mysterie
:
In
order
whereunto
,
I
have
adventur'd
this
expansion
of
my
thoughts
,
to
make
some
flight
upwards
,
towards
this
most
inward
recess
of
providence
,
respecting
the
Angelical
estate
.
Apoc
.
5.
Nor
have
we
reason
to
lament
,
that
none
is
found
worthie
upon
earth
to
open
nor
to
look
upon
this
book
:
the
adoring
the
seals
becomes
the
members
,
and
the
opening
of
them
is
reserv'd
to
the
head
,
who
is
worthy
and
able
to
unseal
it
.
For
us
,
while
we
see
here
with
our
own
eyes
,
our
part
is
to
look
more
towards
his
humilitie
then
his
science
;
when
we
become
like
him
,
we
shall
see
with
his
eyes
;
and
then
the
Angelical
claritie
will
be
but
a
proportionate
object
for
our
sight
:
till
when
those
who
have
the
best
tun'd
harps
of
God
,
ought
to
intend
the
singing
humbly
,
this
song
of
the
Lamb
here
,
that
they
may
sing
it
triumphantly
when
they
stand
upon
the
Sea
of
Glass
;
Great
and
marvellous
are
thy
works
,
Apoc
.
15.
Lord
God
Almighty
;
just
and
true
are
thy
wayes
,
thou
King
of
Saints
;
Who
shall
not
fear
thee
,
O
Lord
,
and
glorifie
thy
name
?
The
third
Treatise
.
Of
Divine
Providence
in
the
Creation
and
conduct
of
the
Terrestrial
Globe
.
In
two
Sections
.
SECT
.
I.
Of
Gods
Providence
in
the
fall
of
Man
.
OUR
speculations
have
been
hitherto
,
but
,
as
it
were
,
in
the
first
day
of
the
Creation
;
wherein
the
light
has
been
but
weak
,
and
the
object
only
an
Abyss
of
water
:
our
conceptions
(
respecting
the
Angelical
substances
)
have
had
but
a
faint
waterish
light
from
our
reason
,
towards
our
discernment
of
these
transcendent
verities
,
we
have
discoursed
.
We
are
now
come
to
the
state
of
the
second
day
,
wherein
the
firmament
appears
,
dividing
the
waters
,
and
occasioning
the
emergencie
of
the
dry
land
.
The
Scene
of
our
meditations
is
now
chang'd
,
and
our
thoughts
have
the
Terrestrial
Globe
expos'd
for
their
object
;
which
is
more
proportionate
to
our
faculty
,
then
the
celestial
;
wherein
we
have
no
signs
or
Phoenomena
,
by
which
to
form
any
judgment
,
(
that
is
to
say
)
no
visible
lights
in
the
firmament
of
Gods
Word
,
by
which
to
guide
our
meditations
:
wherefore
we
own
not
the
offering
you
a
me●sure
of
those
truths
,
whereby
to
regulate
your
opinions
;
but
only
shew
you
the
light
of
some
innocent
conceptions
,
design'd
for
an
intellectual
recreation
.
Whether
Adam
(
in
his
intellectual
integritie
)
had
any
infus'd
notion
of
the
natures
in
general
,
and
the
several
conditions
of
Angels
may
endure
a
pious
disquisition
;
for
though
we
have
no
pillar
of
fire
extant
in
the
firmament
of
the
Scriptures
,
to
guide
us
in
the
obscuritie
of
this
question
;
yet
have
we
no
flaming
sword
appearing
to
forbid
our
attempting
to
enter
into
this
secret
of
Paradise
,
by
a
reverential
discussion
of
it
.
My
opinion
inclines
much
to
the
affirmative
:
for
,
as
much
as
we
enlarge
his
endowments
,
so
much
we
magnifie
the
bountie
and
benignitie
of
the
Creator
,
to
humane
nature
.
And
certain
it
is
,
that
his
knowledge
did
extend
to
supernatural
objects
,
as
being
created
to
that
end
;
the
means
consequently
of
his
attaining
it
,
must
needs
be
proportionate
thereunto
.
Wherefore
it
is
held
by
many
that
he
had
by
revelation
,
some
notice
of
the
mysterie
of
the
Trinitie
and
Incarnation
;
not
,
as
this
last
was
referr'd
to
the
redemption
,
but
to
the
innoblement
of
humane
nature
;
for
the
first
must
have
imply'd
the
prenotion
of
his
own
fault
,
which
is
not
to
be
admitted
:
but
the
last
imports
simply
the
dignifying
of
his
own
Being
,
wherein
he
might
safely
have
rejoiced
.
And
that
part
of
the
School
which
holds
the
Incarnation
as
predesign'd
,
abscinding
from
the
fall
of
Adam
,
cannot
fairly
deny
him
the
acquaintance
of
this
supream
honour
,
intended
to
his
nature
.
●or
my
part
,
I
do
not
conceive
any
motive
worthy
of
Gods
familiaritie
with
flesh
and
bloud
,
abstracting
from
that
of
repairing
his
own
Image
,
being
defac'd
and
become
more
like
his
enemie
then
himself
.
The
single
design
of
adornment
and
imb●llishment
of
the
figure
remaining
in
the
original
integritie
,
seems
not
so
●equ
site
a
tendern●ss
;
while
man
was
in
as
perfect
a
similitude
of
●od
as
his
hand
had
drawn
him
,
and
in
as
secure
a
way
of
becomming
yet
more
like
God
,
as
his
hand
had
set
him
:
what
need
was
there
that
God
should
expose
himself
in
a
form
less
like
himself
,
to
honor
this
transitory
state
of
man
?
when
surely
,
such
an
object
would
not
have
heightned
mans
desire
of
seeing
God
;
which
is
rais'd
most
by
an
intellectual
apprehension
of
a
vision
surpassing
so
much
our
sense
,
that
it
exceeds
all
our
imagination
can
preconceive
.
Wherefore
I
do
not
acquiesce
to
that
opinion
;
but
did
I
admit
it
,
I
should
believe
the
time
of
Gods
Incarnation
would
have
been
chosen
before
that
of
Adams
translation
.
For
surely
,
if
any
humane
Creature
were
fit
company
for
the
Word
of
God
cloth'd
with
humanitie
;
it
must
have
been
he
,
who
had
the
most
of
God
in
him
,
and
issued
the
most
immediately
out
of
the
same
Word
:
the
eldest
Son
of
God
(
as
I
may
say
)
by
the
womb
of
time
,
had
been
the
most
suitable
societie
for
his
only
Son
begotten
in
eternitie
.
And
the
earth
likewise
in
her
original
integritie
,
(
deriving
all
her
beauties
and
verdure
immediately
from
the
hand
of
God
,
not
the
ministrie
of
nature
)
had
been
the
best
worthy
of
Gods
sight
,
and
the
most
glorious
stage
for
his
triumph
:
for
in
this
case
,
Gods
delight
among
the
sons
of
men
must
have
been
the
design
of
honouring
their
nature
and
the
earths
substance
,
not
of
redeeming
the
one
and
purging
the
other
;
the
Divine
Person
must
have
come
to
triumph
in
life
,
not
over
death
,
which
had
remain'd
in
the
same
nullitie
,
as
before
the
Creation
.
But
leaving
this
perspective
of
heaven
thus
lightly
touch'd
over
;
because
indeed
(
as
that
of
the
skie
does
often
in
pourtracts
)
it
stands
here
to
grace
,
rather
then
finish
this
figure
of
Adam
I
am
drawing
;
let
us
work
on
upon
this
part
of
his
knowledge
,
touching
the
state
of
Angels
.
Wherein
I
conceive
his
full
illumination
to
be
very
probable
;
for
(
abstracting
from
the
congruitie
of
that
grace
with
the
rest
of
his
intellectual
perfections
)
methinks
his
nescience
in
this
point
might
seem
some
disabilitie
towards
the
maintaining
his
obedience
;
since
how
can
we
suppose
him
fully
understanding
his
penalty
decreed
,
without
any
notice
of
the
state
of
faln
Angels
?
what
could
he
apprehend
more
of
this
sentence
,
thou
shalt
dye
the
death
:
then
a
present
cessation
of
his
being
?
the
remaining
in
perpetual
torment
could
not
fall
into
his
apprehension
,
without
a
special
revelation
;
and
yet
we
know
the
truth
of
his
sente●ce
reached
to
this
degree
of
an
eternal
punishment
.
And
surely
,
the
notice
of
such
a
danger
,
must
have
been
more
strongly
repressive
of
his
temptation
,
then
the
belief
of
a
meer
exinanition
:
for
he
could
have
no
more
notion
of
the
evil
of
death
,
then
was
imparted
by
an
infused
knowledge
;
he
could
figure
to
himself
no
image
,
whereof
any
species
could
enter
by
his
senses
,
so
that
he
may
be
said
to
have
made
death
before
he
knew
it
:
wherein
Gods
infinite
goodness
may
be
pleaded
against
his
executing
a
more
severe
judgment
upon
this
beloved
Creature
,
then
he
had
denounc'd
to
his
apprehension
.
If
he
had
no
intimation
of
the
full
sense
of
this
death
,
adjudged
to
his
disobedience
;
would
it
not
seem
to
want
the
equitie
of
a
Law
,
which
declares
the
full
penaltie
assign'd
to
the
transgression
?
Besides
,
certainly
,
it
must
have
conduc'd
much
to
Adams
preservation
to
know
that
a
nobler
and
purer
nature
then
his
own
,
had
already
been
deceived
by
presumption
;
and
faln
to
so
base
a
state
,
as
the
highest
of
his
wishes
was
the
becoming
his
seducer
,
that
he
might
consequently
prove
his
tormentor
.
Questionless
then
the
premonition
of
this
state
of
his
sollicitor
to
disobedience
,
and
the
rigour
of
his
penalty
was
not
irrequisite
to
fortifie
him
against
the
Devil
and
the
Woman
,
both
combin'd
.
Nay
,
abstracting
from
these
reasons
of
congruitie
,
to
Gods
goodness
and
Adams
condition
;
may
we
not
derive
an
argument
from
the
intrinsick
state
of
his
natural
perfections
?
namely
,
that
ev'n
the
Serpents
voice
might
wel
make
some
discoverie
of
that
power
which
form'd
it
.
For
how
could
Adam
,
who
had
so
lately
given
him
his
name
,
(
adapted
by
his
compleat
apprehension
of
his
nature
)
fail
of
this
reflection
,
that
the
Serpents
discourse
must
be
drawn
from
a
higher
principle
then
his
own
natural
capacitie
:
from
whence
he
might
infer
the
existence
of
some
rational
substance
,
as
a
middle
state
,
between
God
and
himself
:
For
he
could
not
mistake
this
voice
for
Gods
,
with
which
he
was
so
well
acquainted
;
and
much
less
could
the
sense
pass
for
Gods
,
as
being
so
repugnant
to
his
former
Order
.
Wherefore
it
is
no
improbable
inference
,
to
deduce
Adams
knowledge
of
the
Angelical
nature
,
from
the
vertue
of
his
own
Intellectual
excellencie
.
These
arguments
(
though
they
fly
not
home
to
a
determination
of
this
question
,
yet
if
they
make
but
fair
pointings
at
the
probability
of
my
opinion
)
reach
my
mark
;
which
is
not
to
propound
new
beliefs
,
but
to
offer
some
new
spiritual
recreation
:
and
surely
,
intellectual
agitations
,
admitting
them
ininnocent
,
afford
conjointly
Aliment
as
well
as
Exercise
to
the
mind
.
If
we
have
gain'd
this
first
ascent
,
we
are
not
only
well
advanc'd
towards
our
end
,
but
likewise
fitly
seated
for
a
discovery
of
the
rest
of
our
way
,
towards
the
manifesting
to
humane
reason
,
the
equitie
of
Gods
providence
in
permiting
the
fall
of
Adam
:
for
granting
him
acquainted
with
the
state
of
revolted
Angels
,
and
having
the
terrors
of
that
sentence
join'd
with
the
attractives
of
his
present
felicitie
,
to
fortifie
his
obedience
;
how
powerful
supernumerary
defences
were
these
,
against
the
fairness
of
the
fruit
,
and
his
facilitie
towards
the
Woman
?
And
supposing
the
devesture
of
the
supremest
Angel
,
and
the
nakedness
of
the
Serpent
already
expos'd
to
him
,
how
horrid
an
object
must
disobedience
have
appear'd
to
his
pure
understanding
?
whereby
his
crime
comes
nearer
being
commensurate
to
his
sentence
,
then
by
any
other
conception
I
can
frame
;
Gods
securing
provisions
being
all
we
can
imagine
;
and
this
evidence
on
Gods
part
,
appearing
so
clear
against
mans
transgression
,
What
could
I
do
,
that
I
have
not
done
for
this
generation
?
If
it
be
alledged
,
the
constituting
man
in
the
state
of
impeccabilitie
had
been
a
greater
measure
of
Gods
bountie
:
this
may
be
reply'd
,
that
the
nobilitie
of
humane
Nature
consisted
more
in
the
freedome
,
then
it
could
in
the
fixure
of
his
will
,
during
his
passage
and
transcursion
through
his
material
Paradise
:
that
state
was
proper
to
his
spiritual
One
,
as
the
term
of
his
progress
.
And
that
necessitie
which
might
have
secured
more
the
Creature
,
would
not
have
honoured
so
much
the
Creator
;
God
would
have
receiv'd
no
voluntary
love
,
from
his
only
creatures
indued
with
that
capacitie
,
if
the
affections
of
Angels
and
men
had
been
determinately
fix'd
by
their
Creation
.
True
it
is
,
that
could
Gods
glory
in
any
degree
have
been
eclipsed
by
their
deficiencie
,
this
danger
might
seem
to
require
Gods
prevention
,
by
this
determination
of
their
wills
;
but
indeed
,
ev'n
their
stains
do
but
set
off
by
the
divers
colours
of
Gods
Attributes
,
by
rendring
his
Justice
the
more
resplendent
;
and
consequently
,
serve
to
accomplish
the
whole
form
of
his
glory
,
which
is
properly
figur'd
by
the
discription
of
that
Angel
in
the
Revelation
,
Rev.
10
1.
Who
had
a
Rainbow
upon
his
head
,
and
his
face
was
like
the
Sun.
The
diversitie
of
Gods
Attributes
,
his
Justice
,
Mercie
,
Wi●dom
,
and
the
rest
,
are
like
a
Rainbow
of
several
glories
,
shining
in
his
Essence
;
the
claritie
whereof
is
a
constant
Sun
,
rather
brightned
then
obscured
by
these
different
colours
:
since
,
therefore
,
this
is
the
state
of
the
Deitie
,
we
cannot
argue
against
Gods
permission
of
such
a
defectibilitie
,
wherein
his
honour
was
no
way
interested
.
Should
any
one
wish
for
more
evidences
in
this
rational
tryal
;
I
may
refer
him
to
all
those
reasons
discoursed
in
the
fall
of
Angels
:
for
I
conceive
them
as
fit
at
least
,
if
not
more
,
for
this
inferiour
,
then
that
sublimer
Nature
.
And
when
he
reflects
upon
the
preference
of
man
,
in
point
of
reparation
;
there
will
be
in
my
sense
,
more
wonder
due
to
the
consideration
of
his
preceding
Lucifer
,
in
point
of
resurrection
,
then
to
that
of
his
being
suffer'd
to
follow
him
in
his
fall
.
Wherefore
such
as
are
not
satisfied
with
these
reasons
,
must
give
me
leave
to
demand
of
them
an
answer
to
this
question
of
God
himself
,
to
the
holiest
disputer
with
him
,
Doest
thou
know
the
order
of
Heaven
,
Job
18.33
.
and
shalt
thou
put
down
the
reason
thereof
on
Earth
?
And
as
to
the
voluptuous
lamenters
of
the
difficulties
of
salvation
,
resulting
from
this
first
defection
of
our
Parent
;
let
me
remember
them
,
how
much
the
difficultie
endears
to
them
all
their
transitorie
acquisitions
,
ev'n
in
such
pursuits
as
have
no
intrinsick
value
,
but
we
are
fain
to
prize
them
by
the
esteem
of
our
own
labours
and
contention
:
May
we
not
justly
then
be
taken
off
from
excepting
against
this
order
of
our
purchasing
eternal
felicitie
;
wherein
,
not
our
vain
fancie
,
but
our
divine
faith
assures
us
,
that
the
degrees
of
difficulties
heighten
to
us
,
proportionatly
,
those
of
joy
and
delectation
;
1
Cor
.
1
if
as
our
passions
abound
,
so
much
shall
our
consolations
.
We
may
well
answer
such
murmurers
,
as
the
Prophet
did
the
carnal
Israelites
,
Ezek
.
3●
.
18
.
Yet
the
children
of
thy
people
say
,
the
way
of
the
Lord
is
not
equal
,
but
for
them
,
their
way
is
not
equal
.
Wherefore
,
in
order
to
a
limitation
of
the
curiositie
,
and
reprehension
of
the
softness
of
our
Nature
,
I
will
call
upon
you
to
hear
Gods
voice
out
of
the
whirlwind
,
pleading
his
own
cause
,
Job
40.8
.
Wilt
thou
disanul
my
judgment
?
wilt
thou
condemn
me
,
that
thou
mayest
be
justified
?
SECT
.
II
.
Whether
it
be
expedient
,
even
for
the
wicked
,
there
should
be
a
God
.
WE
have
search'd
as
high
as
the
Source
,
and
sounded
as
low
as
the
Center
of
all
evil
,
the
beginning
in
guilt
,
and
the
term
of
it
in
pain
:
and
if
we
dive
home
into
the
Spring-head
,
we
shall
find
it
deeper
there
,
then
in
the
profoundest
part
of
the
Current
;
the
culpable
part
being
a
greater
ill
then
the
suffering
.
From
whence
we
may
not
improperly
derive
this
inquirie
,
(
admitting
the
being
of
evil
not
at
all
detractive
from
God
)
Whether
the
properties
of
God
are
not
detrimental
to
the
nature
of
the
wicked
?
The
Being
of
a
God
all
Nature
attests
,
and
for
all
her
issues
,
claims
the
honour
of
so
great
an
origine
and
extraction
:
every
drop
of
rain
,
and
each
grain
of
dew
challenges
so
noble
a
Father
.
Job
38.28
.
If
the
whole
creation
groans
and
travelles
in
pain
,
under
the
bondage
of
corruption
,
ev'n
with
the
help
of
this
satisfaction
,
of
being
subjected
by
so
noble
an
Author
;
may
we
not
say
that
every
creature
would
repine
and
detest
his
own
Being
?
had
he
not
this
comfort
of
being
subjected
to
vanitie
,
Rom.
8.20
.
not
willingly
;
by
one
who
hath
subjected
the
same
in
hope
,
to
be
delivered
from
the
bondage
of
corruption
,
into
the
glorious
libertie
of
the
children
of
God
.
Surely
therefore
,
there
was
never
any
rational
creature
,
who
did
really
dis-believe
all
Deitie
,
they
who
have
vented
some
vain
imaginations
in
favour
of
this
impietie
,
rather
strain'd
their
fancies
(
as
I
conceive
)
to
set
forth
the
illimited
extent
,
whereunto
humane
discourse
could
reach
(
viz.
ev'n
to
the
calling
in
question
all
power
above
it self
)
then
seriously
follow'd
their
own
opinions
;
so
that
it
was
but
an
essay
,
how
near
their
reason
could
get
towards
an
Independencie
on
a
superiour
,
not
a
perswasion
,
that
it
could
fully
reach
that
condition
.
And
in
fine
,
I
suppose
they
rather
affected
to
say
somewhat
on
this
subject
,
that
others
could
not
think
;
then
that
themselves
thought
,
what
they
said
in
that
argument
.
For
I
can
apprehend
how
a
flat
stupid
soul
,
(
that
cannot
,
as
I
may
say
,
taste
the
difference
of
discourse
)
might
swallow
this
irrational
opinion
without
offence
:
but
that
an
active
subtile
spirit
,
(
such
an
one
as
distills
all
its
conceptions
,
by
thoughtfulness
and
meditation
)
should
not
find
a
conviction
of
this
errour
,
ev'n
in
the
act
of
discussing
and
defending
it
,
falls
not
within
my
comprehension
.
But
,
whatever
was
really
their
opinion
,
this
is
remarkable
for
the
evincement
of
this
truth
:
that
ev'n
they
who
impugn'd
it
,
wish'd
notwithstanding
,
such
a
prefiding
Soveraigntie
,
and
preferr'd
the
good
of
such
a
Being
,
before
their
own
perswasions
.
I
read
of
Euripides
and
Critias
,
that
thought
the
fame
of
Divinitie
to
have
been
the
invention
of
some
prudent
person
,
and
well-deserving
of
humane
societie
;
who
finding
the
imperfectness
of
Laws
towards
the
redress
and
suppression
of
conceal'd
and
secret
mischiefs
,
bethought
himself
of
this
remedie
,
A
perswading
men
of
this
most
beneficial
invention
,
viz.
the
Being
of
a
Divinitie
;
whose
nature
being
omniscient
,
was
present
to
the
most
inward
recesses
of
our
thoughts
,
and
his
Power
equal
to
his
Puritie
,
for
the
punishing
ev'n
all
the
most
secret
intentions
of
iniquity
,
which
was
repugnant
to
his
nature
.
And
,
by
this
ingenuous
induction
of
terror
into
the
minds
of
men
;
this
fiction
said
they
,
became
more
conducing
to
the
common
peace
,
then
the
other
truth
that
allow'd
more
licentiousnes
in
private
iniquities
.
Sextus
Empericus
,
likewise
,
reporting
the
sense
of
the
Atheists
,
consorts
them
;
averring
this
opinion
,
that
All
of
them
acknowledg'd
the
beleif
of
a
Deitie
to
be
a
very
useful
perswasion
:
so
great
a
good
is
the
Being
of
a
God
,
that
ev'n
they
who
dis-beleived
it
,
could
not
choose
but
wish
it
;
and
those
whose
guiltie
terrours
may
tempt
to
wish
none
,
cannot
get
the
ease
of
dis-beleiving
one
.
So
powerful
is
the
impression
of
a
Divinity
in
humane
Nature
,
that
the
most
erring
beleifs
are
forc'd
to
discern
the
utility
,
and
the
most
perverted
lives
,
the
necessitie
of
such
a
Soveraign
:
who
abounds
with
such
benignitie
ev'n
towards
these
irritations
,
that
he
provides
motives
respectively
proper
for
the
rectifying
each
of
these
errors
;
offering
the
ingenuous
reason
,
and
the
sensual
fear
towards
their
disabuse
and
resipiscence
.
I
will
not
undertake
to
unblind
the
speculative
Atheist
,
who
dazles
himself
with
the
rayes
of
his
own
speculations
,
while
he
looks
upon
his
discourse
as
the
supremest
Authoritie
:
wherefore
,
methinks
,
God
very
justly
uses
such
arrogant
rationalists
,
as
Christ
did
those
disciples
with
whom
he
conversed
so
long
,
of
himself
;
Luk
.
24
holding
their
eyes
that
they
should
not
know
him
,
while
they
were
earnestly
inquisitive
,
and
faultily
,
incredulous
:
so
doth
God
entertain
these
discoursers
of
Him
:
while
they
argue
and
reason
upon
the
whole
frame
of
nature
,
wherein
God
is
present
and
visible
;
He
yet
deservedly
withholds
their
discernment
of
him
in
respect
of
their
unbelief
of
all
those
testimonies
.
My
thoughts
are
addressed
rather
to
such
practical
Atheists
that
seem
to
treat
with
God
as
the
Gerazins
did
with
Christ
;
whom
they
desired
to
depart
from
them
,
(
after
they
were
convinc'd
of
his
omnipotence
,
by
his
Miracle
upon
their
Swine
,
)
not
out
of
unbeleif
,
but
apprehension
of
his
power
.
In
like
manner
,
there
may
be
some
Sensualists
,
who
are
not
in
doubt
of
Gods
nature
and
properties
;
yet
may
be
tempted
to
wish
a
remove
and
absence
of
a
Divine
superintendencie
,
as
not
willing
to
part
with
their
bruital
and
swinish
appetites
,
which
is
all
the
stock
upon
their
earth
,
and
apprehending
his
puritie
,
as
repugnant
to
their
fowl
possessions
,
which
they
would
enjoy
without
any
future
accompt
.
Some
such
there
may
be
,
who
living
in
open
rebellion
,
may
vote
against
the
being
of
a
Soveraign
Justice
,
simply
in
order
to
their
own
indempnitie
,
disliking
only
that
Attribute
of
God
,
which
is
oppos'd
to
their
own
inordinate
self-attributions
:
such
would
willingly
sign
this
mutual
contract
,
allowing
God
his
own
claim
,
of
the
heaven
of
heavens
,
belonging
to
the
Lord
:
with
this
proviso
,
of
his
giving
the
earth
to
the
sons
of
men
,
without
any
accompt
to
the
donor
.
Such
humours
would
fain
have
that
done
to
God
,
which
the
Jews
did
to
Christ
;
though
with
a
different
intent
:
for
they
would
have
God
blinded
not
so
much
out
of
an
ill
will
,
to
strike
him
,
as
to
keep
him
from
seeing
how
to
strike
them
.
But
to
evidence
the
unreasonableness
of
this
wish
,
I
will
ask
this
question
,
Whether
admitting
God
could
devest
his
propertie
of
revenge
,
they
would
condition
the
relinquishing
their
injurious
appetites
,
and
exchange
their
present
pleasures
for
an
exemption
from
future
penalties
?
Surely
,
many
sensual
captives
would
reject
this
offer
;
so
little
does
the
reversion
of
their
fears
weigh
against
the
presence
of
their
fruitions
;
and
so
remote
sufferings
deduct
so
little
from
the
sense
of
their
so
near
delights
.
But
these
votaries
of
pleasure
may
be
convinc'd
of
the
desireableness
of
ev'n
a
just
God
,
by
the
interest
of
their
own
predominant
appetites
.
Let
these
worshippers
of
sense
but
ponder
,
how
all
their
dearest
cupidities
are
equally
connatural
to
all
men
;
and
consequently
,
did
not
the
fear
of
God
restrain
many
from
the
same
pursuits
,
every
one
of
their
affections
would
meet
with
such
troops
of
Competitors
,
that
their
lives
would
rather
be
a
continuall
combate
,
then
a
quiet
possession
of
their
appetites
,
the
propriety
&
singleness
of
fruition
which
so
much
heightens
our
sense
,
would
be
excluded
by
this
confused
assaulting
of
all
pretious
temptations
.
For
albeit
humane
laws
may
be
supposed
sufficiently
coercive
,
in
point
of
notorious
violences
upon
legall
rights
and
proprieties
:
yet
,
were
the
interior
band
of
conscience
dissolv'd
,
(
which
is
a
kinde
of
spiritual
compress
,
that
rather
holds
then
binds
up
our
will
,
working
more
by
way
of
curing
the
infirmitie
,
then
constraining
the
libertie
of
our
appetites
;
)
if
this
cover'd
tye
,
I
say
,
were
slip'd
,
and
the
manifest
knot
of
humane
coercition
only
left
,
to
hold
all
the
stress
of
our
carnal
impulses
;
it
were
▪
methinks
,
to
leave
us
in
such
a
state
,
as
if
vice
were
only
prohibited
by
day
light
,
and
fully
licensed
by
night
;
for
the
eie
of
humane
law
peirces
not
any
clouded
or
vailed
iniquitie
;
so
that
,
when
impietie
were
put
to
no
constraint
,
but
to
invent
habits
and
dresses
to
cover
her
apparent
deformity
,
this
would
oblige
her
but
to
goe
a
little
about
,
not
break
her
course
.
And
,
in
this
supposition
,
the
various
lusts
and
cupidities
of
men
would
be
like
a
world
of
prisoners
,
broken
loose
from
all
parts
in
the
dark
,
running
against
and
overthrowing
one
another
;
each
in
pursuite
of
their
particular
liberty
,
wherof
they
would
all
indanger
the
miscarriage
,
by
the
confused
multitude
of
seekers
of
the
same
thing
;
such
a
shocking
and
traversing
of
one
anothers
design'd
pleasures
would
there
be
,
if
all
consciences
were
loose
to
range
in
the
dark
,
every
one
to
set
his
own
game
.
When
,
besides
the
number
of
pretenders
,
to
the
fruits
of
earthly
delights
,
being
so
much
augmented
,
and
the
stock
being
not
at
all
inlarged
,
the
shares
must
needs
abate
to
many
;
and
then
,
since
the
deliciousnes
of
this
life
is
so
narrow
,
even
as
it
stands
now
divided
by
the
exclusion
of
self-deniers
,
retrench'd
from
the
number
of
enjoyers
,
by
the
restriction
of
conscience
;
how
much
more
would
it
be
diminished
to
the
voluptuous
,
if
all
such
should
stand
and
contend
for
their
portions
?
Doth
not
the
carnal
lover
confess
that
the
delight
of
his
passion
is
blasted
by
the
air
of
his
own
suspition
of
the
least
communitie
in
his
possession
?
And
how
much
less
seed
of
jealousie
and
distraction
is
there
cast
abroad
in
the
earth
,
by
reason
of
those
many
hands
that
are
held
by
the
hand
of
God
from
taking
the
Enemies
hour
in
the
night
,
to
make
this
dissemination
?
How
many
perfidious
and
voluptuous
violaters
both
of
civil
and
religious
duties
;
live
secur'd
from
acts
of
retaliation
,
by
the
interposure
of
the
injur'd
parties
pietie
&
conscience
?
so
that
their
own
inconsideration
of
God
does
not
conduce
so
much
to
their
affected
injoyments
,
as
the
apprehension
of
him
in
others
.
As
many
as
were
such
fools
as
to
say
in
their
hearts
,
there
is
no
God
,
would
not
be
such
fools
as
to
leave
injuries
unresented
,
or
pleasures
unattempted
.
And
,
supposing
every
one
should
take
this
course
,
which
the
Wise
man
reproaches
in
the
licentious
discreditors
of
future
accompts
,
resolving
thus
,
Wisd
.
2.8
.
Let
us
crown
our selves
with
Rose-buds
before
they
be
wither'd
:
let
none
of
us
goe
without
his
part
of
voluptuousness
;
let
us
leave
tokens
of
our
joyfulness
in
every
place
,
for
this
is
our
portion
,
and
our
lot
is
this
:
admitting
this
universal
concurrence
in
the
same
pretences
of
voluptuousness
;
I
am
perswaded
there
would
be
many
passionate
Sensualists
,
that
would
rather
wish
every
disturber
of
their
single
enjoyments
,
so
many
invisible
spirits
,
with
a
power
of
punishing
their
passions
in
another
World
,
then
visible
men
with
a
power
of
sharing
the
delight
of
them
in
this
:
so
much
less
displeasure
would
they
apprehend
from
the
Nature
of
God
,
then
from
that
of
men
.
Since
the
practical
Atheist
then
is
permitted
to
live
in
this
world
,
as
if
there
were
no
God
;
and
withal
,
has
his
lusts
the
more
secured
to
him
,
by
the
Being
of
One
,
(
having
his
pleasures
guarded
,
very
often
,
by
a
power
,
unconsider'd
by
himself
,
and
apprehended
by
others
)
is
it
not
reasonable
,
that
as
much
as
he
values
the
satisfaction
of
his
appetites
,
so
much
he
should
acknowledge
to
the
Being
of
a
Deitie
?
This
being
evinc'd
,
I
may
justly
propose
to
any
impious
person
,
(
who
is
dazled
and
disquieted
by
fits
,
with
some
flashes
of
Gods
justice
,
striking
upon
his
eys
,
)
either
to
reform
his
vitiousness
,
by
which
means
he
shall
be
delivered
from
any
prejudice
of
that
attribute
;
or
if
his
gross
delights
overcast
to
his
eyes
all
the
beams
of
Gods
nature
,
all
standers
by
will
acknowledge
he
owes
the
commoditie
and
easiness
of
his
own
works
of
darkness
to
a
double
benignitie
in
God
,
viz.
first
,
His
shadowing
to
him
his
own
terrifying
light
,
whereby
he
is
allow'd
an
uninterrupted
possession
of
what
he
prefers
before
God
;
and
secondly
,
to
Gods
casting
forth
such
rayes
upon
others
,
as
terrifie
and
repulse
them
from
such
competitions
,
whereby
to
him
the
share
is
enlarged
of
his
so
much
affected
possessions
.
Upon
these
reflections
,
we
find
God
so
far
from
leaving
any
part
of
the
world
without
testimonie
of
his
Being
and
his
Goodness
,
that
ev'n
his
enemies
receive
greater
external
marks
of
it
,
then
his
friends
;
the
accomplishment
of
their
desires
,
being
the
more
frequently
allow'd
them
;
Do
not
their
easie
felicities
bear
witness
to
them
of
their
benefit
,
by
a
supreme
Dispenser
?
insomuch
that
if
there
be
any
who
imagine
they
riot
and
luxuriate
securely
in
the
dark
,
out
of
sight
of
all
Providence
,
they
abuse
themselves
like
Baals
Priests
,
discover'd
by
Daniel
;
for
every
secure
voluptuous
step
they
make
upon
the
dusty
pleasures
of
this
earth
,
leaves
a
print
and
mark
of
their
debt
to
Divinitie
.
Wherefore
ev'n
the
most
sensual
must
acknowledge
the
advantage
of
a
God
;
at
least
in
such
a
sort
as
the
carnal
Jews
judg'd
of
Christ
,
honoring
him
for
his
power
of
feeding
them
,
though
they
did
not
confess
him
upon
his
dominion
over
the
evil
spirits
.
Those
therefore
whom
God
suffers
to
live
,
as
if
he
had
not
power
to
cast
the
Devil
out
of
them
;
while
they
enjoy
their
beloved
vices
with
so
much
securitie
and
command
,
that
they
seem
to
have
possess'd
him
by
the
strange
success
of
their
wishes
:
such
must
confess
themselves
pleasur'd
by
the
fear
others
have
of
the
Devil
,
and
the
hatred
he
bears
to
God
:
for
by
that
apprehension
,
the
number
of
Competitors
,
for
their
pleasures
is
diminished
;
and
by
this
enmitie
,
the
Prince
of
this
world
is
engag'd
to
serve
them
in
their
designs
:
both
which
contributions
to
their
wishes
,
result
from
the
Being
of
a
Deitie
.
Having
thus
evidenc'd
to
the
wicked
the
interest
of
their
delights
;
we
may
justly
conclude
,
that
thou●h
it
were
better
for
them
they
had
not
been
,
yet
is
it
also
better
for
them
that
there
is
a
God
:
Who
since
he
must
appear
at
last
to
all
that
seek
him
not
,
let
me
offer
the
practical
Atheist
this
assured
means
of
rejoycing
in
the
Being
of
God
,
Isa
.
55.
Seek
the
Lord
while
he
may
be
found
,
call
upon
him
while
he
is
near
▪
for
now
he
is
near
them
,
though
he
is
not
seen
.
How
unhappy
will
that
day
prove
,
when
he
shall
be
seen
,
and
yet
not
be
near
them
?
as
yet
he
appears
not
in
judgment
;
and
if
he
be
sought
he
may
be
found
:
when
he
shall
shew
himself
in
his
judgment
seat
,
he
shall
be
seen
by
the
wicked
,
but
not
be
found
.
The
fourth
Treatise
.
Answering
the
most
important
Objections
against
Providence
.
In
four
Sections
.
SECT
.
I.
Whether
the
calamities
of
the
vertuous
,
question
Gods
Povidence
.
ALthough
we
have
carryed
the
former
question
against
the
Libertines
,
and
evicted
to
them
the
expediencie
of
a
God
,
by
the
facilitation
of
their
interests
;
as
also
by
Gods
condescendencies
to
the
vicious
,
we
have
stated
his
goodness
above
dispute
:
yet
are
we
called
to
inquire
,
whether
his
severities
in
this
life
to
the
vertuous
,
do
not
somewhat
discolour
the
candor
of
his
Providence
?
To
answer
this
:
In
the
first
place
we
must
remember
,
that
God
design'd
man
to
none
of
these
evils
that
infest
him
.
As
he
was
to
remain
naked
,
so
there
were
no
thornes
upon
the
earth
to
prick
him
:
he
sow'd
them
,
while
he
thought
to
pull
one
out
,
with
which
the
woman
had
touch'd
him
,
viz.
her
curiositie
.
And
the
first
smart
he
felt
was
that
of
shame
;
for
cure
whereof
he
presently
sought
a
covering
,
and
thought
a
few
leaves
sufficient
remedie
:
but
soon
after
,
the
thorns
and
briars
grew
up
so
fast
,
that
ev'n
the
skins
of
beasts
were
not
armour
against
their
points
;
and
the
earth
of
her self
became
so
far
from
paying
her
voluntary
tributes
,
that
she
rais'd
only
arms
against
man
,
producing
nothing
freely
,
but
thorns
and
briars
.
Man
having
thus
discompos'd
the
frames
of
both
natures
,
intellectual
and
material
;
Gods
infinite
goodness
undertook
a
greater
work
then
his
creating
so
much
good
,
out
of
nothing
,
viz.
The
extracting
Good
out
of
all
this
Evil
:
which
if
God
had
not
been
pleased
to
resolve
;
it
may
well
be
thought
he
would
have
dissolv'd
and
re-nihilated
the
Universe
,
rather
then
have
left
all
those
evils
we
see
in
it
,
unreserv'd
to
any
consequent
good
.
Hence
was
deriv'd
the
mutation
of
the
figure
of
Gods
works
,
which
at
first
was
stamp'd
as
a
circle
of
goodness
;
wherein
every
point
joyning
to
one
another
,
left
not
the
least
interposure
of
evil
.
But
this
figure
being
broken
by
mans
irregularitie
,
the
wisdom
of
God
reconnected
the
whole
frame
,
changing
the
form
into
a
kind
of
chain
;
wherein
he
coupled
his
own
goodness
and
mans
evils
,
by
so
admirable
an
internection
that
ev'n
the
worst
parts
of
the
chain
drew
some
good
after
them
;
and
by
this
concatenation
,
the
Divine
Providence
left
nothing
simply
evil
in
the
Universe
;
having
thus
plac'd
all
the
miseries
of
this
world
,
as
introductions
to
some
subsequent
goodness
.
In
this
Order
then
,
the
world
stands
now
recompos'd
,
insomuch
that
there
is
no
privative
evil
that
has
not
some
positive
good
link'd
to
it
;
as
every
sensible
necessitie
,
a
contiguous
benediction
touching
upon
it
.
The
distresses
and
miseries
of
one
part
,
have
the
charities
&
munificencies
of
the
other
,
coupled
together
;
&
no
kind
of
suffering
,
in
one
portion
,
wants
a
correspondent
plenitude
,
in
another
:
whereby
is
fram'd
this
consorting
of
goodness
and
evil
,
in
this
interchangeable
concatenation
.
When
the
passion
of
man
invaded
the
earth
,
and
began
to
tear
in
peices
this
common
Mother
,
in
contention
for
the
largeness
of
private
inheritances
;
had
God
allotted
every
child
a
portion
,
(
commensurate
to
their
necessities
,
though
not
to
their
cupidities
)
this
distribution
would
have
left
the
viciousness
of
our
nature
,
less
allay'd
with
any
commix'd
vertue
.
The
inquination
of
riches
would
have
been
more
sordid
,
without
purging
it self
,
by
liberalitie
to
the
exegencies
of
sufferers
;
and
possibly
,
every
one
being
fitted
with
a
competent
provision
,
the
so
different
humors
of
men
would
have
lov'd
their
private
sufficiencies
,
enough
to
have
excluded
any
distaste
of
this
world
;
whereby
the
alienation
from
God
would
have
been
the
more
universal
,
the
world
having
so
good
a
title
to
every
ones
affection
,
as
this
common
accommodation
.
For
even
with
the
help
of
all
the
thorns
in
our
sides
or
before
our
eys
,
to
wit
our
own
pains
or
the
pressures
of
others
;
how
subject
are
we
to
embrace
this
earth
,
ev'n
while
it
wounds
us
by
this
confixure
of
our selves
to
it
?
if
we
find
it
not
hard
to
kick
against
these
pricks
,
how
hard
would
it
have
been
for
us
to
have
rais'd
our
heads
from
off
our
downy
pillows
,
and
set
our
hearts
upon
the
knowledge
of
a
better
and
enduring
substance
;
or
not
to
have
wish'd
this
our
City
permanent
without
seeking
one
to
come
?
Herein
therefore
is
evidenc'd
the
admirable
wisdom
and
equitie
of
Divine
Providence
,
in
continuing
the
evils
man
had
induc'd
,
and
yet
assigning
them
,
both
for
his
punishment
and
perfection
;
extracting
out
of
them
the
good
of
his
own
Justice
,
together
with
that
of
mans
Justification
,
and
leaving
him
a
means
to
be
better
qualified
by
the
necessities
then
accommodations
of
this
world
.
For
we
are
more
innobled
by
our
imparting
ev'n
of
small
succours
,
then
by
our
impropriation
of
great
abundance
:
since
in
this
there
appears
only
the
Divine
bountie
,
wrought
upon
us
,
and
in
that
,
the
Divine
nature
,
working
in
us
;
which
is
so
much
more
honor
,
as
is
the
office
of
representing
God
then
the
state
of
being
presented
by
him
.
Betwixt
which
there
is
such
a
difference
,
as
between
the
matter
and
the
form
of
an
Angel
,
cast
in
gold
;
wherein
though
the
material
part
be
precious
;
yet
the
imaginary
and
figurating
is
much
more
excellent
:
so
,
though
we
admit
the
substance
of
riches
possess●d
to
be
a
valuable
good
;
yet
the
act
of
ministring
it
out
in
benefits
is
the
nobler
propertie
,
as
it
personates
the
supreme
goodness
.
This
being
admitted
,
we
cannot
deny
the
acknowledgment
of
this
Divine
capacitie
to
the
order
of
these
intervenient
links
of
necessities
and
distresses
,
in
the
chain
of
Providence
.
And
towards
the
dignifying
of
this
Office
,
Gods
purpose
seems
so
express
,
that
he
has
not
only
furnish'd
subjects
for
our
personating
his
Office
of
beneficence
▪
but
submitted
himself
to
be
represented
by
the
same
subjects
;
from
whence
results
this
double
gratification
by
our
commercing
with
miseries
;
not
only
the
releiving
Agents
being
put
into
this
Commission
of
representing
God
;
but
likewise
the
redressed
Patients
standing
deputed
for
Gods
substitute
.
And
may
we
not
farther
elucidate
the
Divine
benignitie
,
by
this
consequence
depending
upon
temporal
necessities
,
namely
,
the
ministring
means
of
retributions
to
God
?
What
noble
nature
would
not
have
wish'd
that
his
Creator
(
without
any
derogation
from
his
self-sufficiencie
)
could
have
required
his
assistance
?
And
is
not
this
honour
afforded
by
Gods
appearing
to
us
in
necessities
?
Doth
not
this
correct
the
dangerous
qualitie
of
plentie
and
fulness
of
bread
,
viz.
the
having
means
to
return
our
superfluities
into
his
hungring
mouth
,
from
whose
hands
we
had
receiv'd
all
our
provision
?
By
which
retribution
the
appetite
of
gratitude
is
some
way
satisfied
;
which
is
so
sharp
in
noble
minds
,
that
without
some
food
of
reciprocal
offices
,
their
spirits
suffer
and
faint
for
want
of
such
aliment
as
is
provided
for
them
by
the
necessities
of
Gods
substitutes
.
And
whereas
there
are
so
few
in
the
world
,
who
represent
God
by
way
of
supremacie
:
through
whom
we
transmit
our
gratitudes
to
him
in
the
form
of
reverence
and
subjection
:
may
we
not
say
that
God
design'd
abundance
of
such
images
of
himself
,
as
through
which
we
might
return
him
our
thankfulness
,
by
way
of
succours
and
consolations
?
And
moreover
,
doth
not
the
unequal
state
of
the
rich
and
the
poor
(
happening
with
equal
worth
and
merit
)
argue
to
the
believers
of
Gods
Justice
,
the
immortalitie
of
our
souls
;
and
promise
another
life
,
where
the
blessings
and
provisions
shall
be
found
justly
commensurate
,
to
the
deserts
of
every
recipient
?
Thus
therefore
,
't
is
evident
Gods
incomprehensible
Wisdom
,
has
so
contriv'd
the
connexion
of
order
in
the
Universe
,
which
man
had
discompos'd
;
that
ev'n
those
apparencies
which
in
their
first
light
,
seem
to
dazel
our
eyes
(
as
to
the
discernment
of
his
contrivance
)
upon
second
and
serious
contemplation
,
most
fairly
elucidate
the
Divine
Providence
.
Wherefore
,
we
may
well
conclude
this
question
,
with
the
confession
of
David
,
Psal
.
18.10
.
The
judgments
of
our
Lord
are
true
,
justified
in
themselves
.
SECT
.
II
.
Whether
the
prosperitie
of
the
wicked
,
and
their
advantages
over
the
righteous
in
this
world
,
question
not
Gods
Providence
.
ARE
there
not
many
who
varie
their
judgments
of
Gods
Providence
,
as
some
of
the
Jews
did
of
Christs
power
in
miracles
;
whereof
having
been
convinc'd
by
one
evident
proof
,
notwithstanding
they
began
to
question
it
again
upon
his
not
answering
their
imaginations
,
with
another
testimonie
?
as
,
when
they
saw
him
resenting
the
death
of
his
friend
Lazarus
;
some
of
them
,
with
a
wonder
bending
towards
diffidence
said
,
Could
not
he
who
opened
the
eyes
of
the
blind
,
Joh
.
11.37
.
keep
this
man
from
dying
?
insinuating
thereby
,
that
since
he
had
omitted
to
do
for
a
friend
,
what
required
less
power
then
that
he
had
exercised
for
a
stranger
,
his
capacitie
might
well
be
suspected
.
Much
after
this
manner
there
may
be
some
who
have
yeilded
to
the
equitie
of
Gods
Providence
,
in
point
of
his
converting
the
sufferings
of
the
vertuous
into
blessings
:
yet
when
they
consider
the
prosperitie
of
the
ungodly
,
and
their
oppressions
upon
the
just
,
they
may
waver
again
in
their
rectified
perswasion
,
and
ask
,
with
some
scruple
,
Whether
God
(
who
can
turn
the
afflictions
of
his
friends
into
advantages
,
)
cannot
oppose
the
felicities
of
his
enemies
,
and
debar
their
injustice
to
his
adherents
,
since
this
last
seems
the
lesser
prerogative
?
If
such
standers-by
at
the
Tombs
of
Gods
friends
,
will
expect
the
sequence
of
these
permissions
,
they
'l
find
,
in
their
designments
a
clear
illustration
,
rather
then
any
eclipse
,
of
the
Divine
Providence
.
Since
the
Devil
receiv'd
that
notorious
affront
from
the
distresses
of
persecuted
Job
,
he
is
not
forward
to
assault
Gods
friends
,
immediately
by
himself
,
with
these
batteries
against
their
temporalities
;
he
seldome
uses
his
fire
(
shot
out
of
his
region
,
as
Prince
of
the
Air
,
)
or
his
whirlwinds
(
sent
from
thence
)
to
enter
the
hearts
of
the
righteous
,
by
this
breach
and
ruine
of
their
fortunes
.
Wherefore
in
his
attempt
upon
the
children
of
Israel
,
he
imploy'd
his
Emissarie
Balaam
,
to
corrupt
them
with
plenties
,
rather
then
revolt
them
by
privations
;
and
when
the
proudest
spirit
in
person
,
undertook
his
master-piece
of
temptation
upon
Christ
Jesus
,
he
sought
to
work
by
offers
,
not
by
offences
;
thinking
the
Dominion
of
the
world
a
more
subtile
temptation
,
towards
pride
and
ambition
,
then
the
want
of
bread
,
towards
murmur
and
dissatisfaction
.
And
since
the
old
serpent
left
the
most
of
his
sting
sticking
in
the
Cross
,
when
he
bruised
his
head
against
it
;
he
is
fain
to
relye
more
upon
the
corrupting
properties
of
power
and
profit
,
then
the
qualities
of
crosses
and
afflictions
,
which
have
much
counterpoison
in
them
against
temptation
.
In
proof
whereof
,
we
may
observe
,
that
the
Devil
acts
commonly
,
by
humane
instruments
in
most
of
the
miseries
and
afflictions
,
currant
in
the
world
;
and
men
are
not
moved
by
the
mischief
,
but
the
interest
redounding
to
them
,
from
the
injuries
and
violences
whereby
they
afflict
and
distress
one
another
.
By
which
means
the
tempter
makes
sure
of
his
prize
on
the
one
side
;
for
the
iniquitie
of
the
actors
,
alwayes
,
returns
him
gain
;
though
he
prove
for
the
most
part
,
a
loser
,
by
the
vertue
of
the
patients
.
Insomuch
that
we
may
suppose
,
if
the
world
were
left
to
the
administration
of
the
Devil
,
he
would
not
ordain
so
many
tribulations
and
sufferings
,
as
now
exercise
it
:
temporal
felicitie
would
be
more
constant
,
and
so
more
seducing
then
it
is
now
;
being
discredited
much
by
a
notorious
infidelitie
.
It
is
the
order
of
God
,
(
to
manifest
the
undervaluable
scarcitie
and
narrowness
of
this
worlds
treasures
)
to
shew
us
few
in
it
abounding
in
wealth
and
power
,
by
other
means
then
the
oppression
and
distressing
of
others
.
It
holds
,
as
S.
Augustine
sayes
,
in
civil
,
as
well
as
in
natural
productions
:
the
things
that
are
overcome
,
pass
into
the
qualities
of
those
which
master
them
,
this
is
the
order
of
things
transitorie
:
if
this
world
afforded
fulness
and
satietie
for
every
one
,
the
vitiousness
of
the
proud
and
voluptuous
would
want
the
purging
qualitie
upon
patients
,
while
it
polutes
the
subject
wherein
it
is
active
;
if
some
injur'd
partie
were
not
exercis'd
and
purified
by
those
iniquities
and
disorders
.
Wherefore
temporal
crosses
and
calamities
are
the
results
of
Divine
Providence
,
rather
then
of
diabolical
policie
.
Upon
this
concession
then
,
that
sufferings
are
beneficial
to
the
vertuous
(
which
is
the
fundamental
of
our
Religion
,
built
upon
the
Cross
)
the
prevailing
and
overpowering
of
the
wicked
proves
a
necessary
consequence
;
since
the
Devil
will
not
act
immediately
in
his
temporal
persecutions
,
but
by
humane
instruments
;
which
he
must
likewise
pay
out
of
the
spoil
and
prize
they
make
by
his
Commission
.
And
is
not
this
way
of
making
fortunes
for
the
Devils
partie
,
now
so
customarie
,
that
methinks
the
wondering
at
it
,
is
the
greater
wonder
?
For
as
ev'n
little
children
which
are
bred
in
shops
where
Antiques
and
Vizards
are
made
,
quickly
overcome
fear
,
and
soon
come
to
play
with
them
;
conceiving
their
right
uses
,
which
is
not
to
fright
,
but
to
cover
and
disguise
,
for
some
time
:
so
in
this
great
Warehouse
of
toyes
and
trifles
,
wherein
we
are
brought
up
;
these
Masques
and
Vizards
of
Divine
Providence
are
so
familiar
,
that
ev'n
the
weakest
minds
may
seem
past
the
being
tempted
by
them
,
and
apprehend
aright
the
chief
designment
of
such
figures
;
which
is
,
for
the
present
to
conceal
Gods
judgments
,
not
to
confound
mans
comprehension
.
I
confess
the
first
beholders
of
this
object
had
a
strange
temptation
in
their
infeebled
nature
;
they
who
were
seduc'd
by
the
Serpent
to
affect
the
knowledge
of
good
and
evil
,
when
they
saw
the
great
evil
of
death
fall
first
upon
the
good
,
and
inflicted
by
the
hand
of
the
wicked
,
had
more
reason
to
apprehend
this
an
effect
of
the
Serpents
single
power
,
without
Gods
concurrence
;
then
at
first
they
had
to
believe
him
able
to
make
good
his
word
of
giving
them
a
clearer
sight
of
good
&
evil
;
they
seeing
in
the
death
of
Abel
,
such
an
evidence
of
the
subjection
of
the
weaker
to
the
worser
brother
,
might
have
suspected
the
Serpents
sharing
in
the
worlds
disposure
.
And
surely
Enos
,
who
was
the
first
(
after
mans
running
away
from
Gods
voice
)
that
began
to
call
upon
the
name
of
the
Lord
,
Gen.
4.26
.
might
well
have
been
allow'd
to
have
ask'd
God
Jeremies
question
;
since
thou
art
just
Lord
,
why
do
the
wicked
prosper
?
the
power
and
felicity
of
the
Giants
in
his
dayes
,
whose
strength
was
their
law
,
might
more
pardonably
have
rais'd
this
diffidence
of
the
divine
Providence
;
but
we
who
are
acquainted
with
this
order
by
the
sequence
of
it
in
so
many
ages
as
this
world
contains
,
may
,
by
the
familiaritie
,
be
reconcil'd
to
the
aversion
.
But
having
besides
supernatural
lights
hung
out
from
the
beginning
al
the
way
to
conduct
us
through
these
passages
so
obscure
to
our
nature
,
we
are
rendred
unexcusable
in
our
dissatisfaction
.
Has
not
the
Lamb
slain
from
the
beginning
of
the
world
,
opened
the
Book
and
the
Seals
,
and
shew'd
us
the
reason
of
this
conduct
,
imprinted
so
fairly
that
none
can
look
upon
it
without
reading
it
?
This
King
of
Innocence
and
Sufferance
was
to
have
a
train
,
preceding
him
from
the
beginning
of
the
world
,
to
usher
him
into
it
,
who
was
to
march
in
the
middle
of
it
,
attended
as
well
by
those
that
went
before
,
as
such
who
follow'd
him
;
and
from
Abel
to
himself
,
all
his
dependants
suffer'd
in
order
to
his
entry
into
that
procession
;
as
,
since
the
rest
of
his
train
doth
and
shall
to
the
end
of
the
world
continue
in
that
course
,
in
conformitie
to
his
precedence
.
For
he
was
to
make
his
entrie
into
the
world
mystically
,
as
he
did
literally
into
Jerusalem
;
his
company
that
went
before
him
were
to
put
off
their
fleshly
garments
,
and
strew
them
in
his
way
;
and
the
multitude
which
passed
both
before
and
after
him
,
in
this
self-sacrificing
order
,
were
to
honour
and
praise
him
in
their
sufferances
,
Crying
,
Hosanna
,
blessed
is
he
who
comes
in
the
name
of
our
Lord
.
Since
then
the
Co-heirs
of
eternal
glory
with
Christ
,
are
to
bring
this
mark
of
legitimation
,
Rom.
8.
the
becoming
like
unto
his
image
:
how
can
this
office
be
perform'd
so
properly
as
by
the
hand
of
the
ungodly
;
such
as
must
have
both
inclination
to
the
work
,
as
well
as
appetite
to
the
pay
,
which
is
power
and
prosperitie
?
Would
they
(
who
are
scandaliz'd
with
the
fortunes
of
the
unrighteous
)
have
the
Elect
persecute
and
afflict
one
another
?
might
not
this
office
allotted
to
some
of
them
,
seem
like
theirs
that
were
to
lead
out
the
Emissarie
Goat
,
who
remain'd
themselves
polluted
for
a
while
,
by
the
act
of
purging
others
?
In
this
the
wisdom
of
Providence
is
most
adorable
;
which
makes
use
of
the
uncleanness
of
Gods
enemies
,
to
purifie
his
friends
.
Can
there
be
any
thing
conceived
more
admirable
then
for
God
to
leave
men
their
libertie
to
pervert
his
goodnesses
,
and
for
him
to
derive
other
goods
from
their
malice
and
perversion
?
And
this
effect
results
from
those
exercises
of
their
vertues
,
whereby
the
Grandees
of
the
earth
raise
and
prefer
the
great
ones
of
Heaven
;
Upon
which
promise
of
the
Holy
Ghost
,
Jo
.
6.
that
the
Fool
shall
serve
the
Wise
man
,
S.
Gregory
asks
how
this
is
verified
;
since
for
the
most
part
,
the
fools
command
over
the
other
?
and
answers
,
that
the
fool
serves
the
wise
,
ev'n
while
he
domineers
over
him
,
since
by
his
depression
he
exalts
him
.
Such
is
the
force
of
Divine
disposition
,
which
regulates
all
motions
,
that
what
declines
from
the
rectitude
of
the
first
assigned
order
,
in
falling
,
is
plac'd
in
another
;
one
mans
will
,
as
it
bends
and
grows
crooked
,
serves
to
rectifie
and
straiten
anothers
,
and
by
this
means
there
is
no
vice
,
in
the
hands
of
the
Devils
tenants
,
left
to
bring
him
in
a
clear
revenue
.
Therefore
considering
the
Divine
intendment
in
this
permissive
contribution
to
the
prosperitie
of
the
wicked
;
I
wonder
no
more
at
their
outsides
of
wealth
and
glory
,
then
I
should
to
see
an
Executioner
very
brave
,
after
the
suffering
of
some
great
man
,
knowing
such
spoils
to
be
his
Fees
;
since
the
Devil
has
nothing
else
to
give
his
Instruments
,
but
such
Vales
as
external
commodities
.
We
need
not
be
scandaliz'd
at
those
salaries
,
which
God
suffers
to
be
distributed
to
the
most
unworthy
,
that
the
vertuous
should
not
set
their
hearts
upon
them
;
but
praise
their
ambition
to
the
seeking
of
things
that
are
above
,
not
upon
the
earth
,
which
are
not
foyl'd
and
discredited
by
any
of
the
wickeds
participation
.
Wherefore
S.
Paul
presses
this
confidence
upon
the
over
born
partie
,
In
nothing
be
terrified
by
your
adversaries
;
which
is
to
them
an
evident
token
of
perdition
,
but
to
you
of
salvation
,
and
that
of
God
.
And
if
we
will
rightly
examine
the
state
of
sinners
,
we
shall
conclude
them
most
miserable
,
when
they
are
allow'd
to
act
their
mischiefs
:
For
,
if
it
be
ill
to
have
design'd
evill
actions
,
it
is
worse
to
have
been
able
to
effect
them
;
without
which
capacitie
,
the
affection
to
them
is
more
likely
to
languish
and
shrink
away
:
so
that
if
each
of
these
have
a
single
miserie
in
it
,
they
are
charg
d
with
all
three
,
whom
we
see
willing
,
able
,
and
acting
their
iniquities
.
Job
12.6
.
Wherefore
the
holy
Spirit
tells
us
,
that
while
the
tabernacles
of
the
Robbers
abound
,
they
provoke
God
boldly
.
When
we
see
then
a
lasting
prosperitie
of
the
impious
,
rather
then
admire
their
station
;
Job
5.3
we
are
taught
by
holy
Job
how
to
conclude
of
their
condition
,
saying
,
I
saw
a
fool
with
a
firm
root
,
and
presently
I
cursed
his
beauty
:
knowing
that
the
fruits
of
this
root
are
but
apples
of
Sodome
;
specious
in
colour
,
while
they
have
within
nothing
but
corruption
and
ashes
;
Wisd
.
15.10
.
which
the
holy
Spirit
attests
thus
to
us
,
his
heart
is
ashes
,
and
his
hope
more
vile
then
earth
:
as
if
in
the
reprobate
,
the
very
first
principle
of
his
life
were
already
resolv'd
into
the
last
period
of
death
.
Let
then
the
shining
fortunes
of
the
oppressors
,
glorie
with
Herod
,
in
their
glittering
outsides
and
coverings
of
their
corruptions
;
since
we
may
say
to
them
,
Isa
.
14.12
.
under
you
the
moth
is
strewed
,
and
worms
are
breeding
under
your
covering
:
these
are
truly
your
own
cloathings
;
and
thus
did
both
Antiochus
and
Herod
,
being
strip'd
of
those
other
borrow'd
garments
,
consume
and
rot
away
in
theirs
.
They
who
gaze
only
upon
the
glorious
robes
of
Tyrants
,
may
well
be
dazled
with
their
splendour
:
we
must
therefore
take
off
our
eyes
from
their
Palaces
,
and
look
upon
them
in
the
Sanctuarie
;
where
,
understanding
their
latter
ends
,
we
shall
find
they
were
set
up
,
thus
to
be
deluded
,
rather
then
dignifi●d
.
For
doth
not
God
very
often
ensnare
powerful
and
presumptuous
sinners
with
the
opinion
of
their
past
successes
;
when
they
have
but
some
such
false
appearance
to
delude
them
,
as
the
Moabites
had
,
Reg
.
4.3
.
to
believe
the
waters
the
Sun
shin'd
upon
,
were
the
bloud
of
the
children
of
Israel
?
Thus
doth
their
own
Sun
shine
frequently
deceive
the
enemies
of
God
,
after
they
have
been
allow'd
some
times
to
prevail
over
his
children
:
and
that
which
troubles
very
often
,
and
dims
the
eyes
of
Gods
people
,
is
to
see
the
bloud
of
the
innocent
shed
upon
the
ground
like
water
,
whilst
they
behold
this
Sun-shine
of
the
persecuting
party
;
which
offends
their
eyes
the
most
,
when
they
look
so
much
upon
the
beams
,
that
they
cannot
discern
the
motion
,
wherein
all
their
lustre
is
declining
towards
an
eternal
darkness
;
the
present
felicitie
of
the
ungodly
dazles
them
so
much
,
they
consider
not
the
transitory
swiftness
,
wherein
it
is
passing
away
to
irremediable
miserie
.
Wherefore
the
surest
course
to
keep
our
Faith
in
Divine
Providence
,
from
being
(
as
I
may
say
)
Sun-burnt
and
discolour'd
by
these
irradiations
of
temporal
glories
,
is
to
turn
our
thoughts
to
their
West
and
Setting
;
where
we
commonly
find
light
;
only
to
undeceive
us
,
in
the
valuableness
of
such
transitory
splendors
.
And
Solomons
advice
(
given
in
order
to
our
prospect
upon
our
own
conditions
)
is
as
useful
in
this
case
,
to
secure
us
from
being
deceiv'd
in
that
of
others
,
Eccles
.
11.
though
a
man
live
many
years
,
and
rejoice
in
them
all
;
yet
let
him
remember
the
time
of
darkness
:
which
,
when
it
comes
,
all
that
is
past
,
is
reproved
of
vanitie
.
This
prevision
of
the
time
of
darkness
(
whereunto
the
brightness
and
lustre
of
the
wicked
is
running
,
Wisd
.
5
9.
ev'n
as
a
Post
that
hasted
by
,
and
like
a
Ship
that
passes
,
which
leaves
no
trace
in
the
waves
)
will
keep
us
steddy
in
the
adoration
of
D●vine
Providence
:
when
we
see
those
great
Vessels
of
Pyracie
,
with
full
winds
carrying
out
all
their
fails
,
and
making
prize
,
and
sinking
the
little
innocent
Traders
in
this
our
present
Sea
of
confusions
.
S.
Augustine
(
upon
this
subject
of
the
temporal
advantages
of
the
ungodly
,
)
sayes
elegantly
,
that
Gods
order
concerning
Ismael
,
was
a
figure
of
his
proceeding
with
many
Aliens
to
his
Covenant
:
for
he
gave
him
great
worldy
gifts
,
when
he
turn'd
him
out
of
his
fathers
house
:
so
does
he
to
the
single
moral
vertues
of
many
graceless
persons
;
he
gratifies
them
with
great
secular
presents
,
for
being
the
natural
issue
of
Reason
,
though
he
pu●s
them
out
of
his
house
,
as
not
being
within
the
Covenant
of
Grace
.
Upon
this
account
,
were
the
glories
of
the
gallant
Heathen
assign'd
to
their
moral
vertues
,
which
sprung
from
the
stock
of
nature
,
and
therefore
deserv'd
natural
recompenses
,
while
th●y
were
excluded
from
supernatural
rewards
,
as
not
being
the
conceptions
of
grace
,
whereto
those
promises
are
singly
annexed
.
Having
thus
read
part
of
the
Reasons
of
State
,
(
as
I
may
say
)
whereupon
these
Commissions
of
power
and
dominion
over
the
vertuous
,
are
permitted
by
God
,
and
issued
out
by
the
Prince
of
this
World
to
the
wicked
.
Methinks
,
the
innocent
sufferers
or
spectators
,
have
less
reason
to
be
deceiv'd
in
the
value
or
wonder
of
the
Actors
prevalencies
,
then
they
themselves
to
be
abus'd
in
the
conceit
of
their
own
preferences
:
for
the
Actors
,
like
common
Souldiers
,
never
consider
the
cause
,
but
the
libertie
is
given
them
by
their
employment
:
as
we
find
attested
of
that
great
Assyrian
,
of
whose
ambition
and
arrogance
God
was
pleas'd
to
serve
himself
,
in
his
designs
;
the
Prophet
tells
us
how
little
he
understood
his
Commission
of
purging
Gods
children
,
saying
,
He
thinks
not
so
,
Isa
.
10.7
.
neither
doth
his
heart
esteem
it
so
;
but
he
imagines
to
destroy
and
cut
off
nations
.
But
Gods
providence
rightly
understood
,
must
appear
most
admirable
,
in
that
he
suffers
not
the
Prince
of
this
worlds
ministers
to
make
their
fortunes
in
his
service
;
without
obliging
them
to
do
his
work
,
while
they
intend
only
their
own
designs
:
and
by
this
order
,
S.
Gregory
sayes
,
ev'n
those
who
perish
for
themselves
,
provide
for
the
Elect
.
Wherefore
the
servants
of
God
,
when
they
are
tempted
by
the
eminent
fortunes
of
the
disservers
of
him
may
answer
their
scruples
and
settle
their
spirits
with
this
reflection
;
Notum
a
saculo
.
From
the
beginning
the
work
of
the
Lord
is
known
unto
himself
.
If
I
have
,
by
Gods
assistance
,
given
but
light
enough
to
the
reverend
and
cautious
seekers
of
God
,
to
keep
them
from
falling
in
this
dark
passage
of
his
Providence
,
when
they
enter
into
it
,
I
have
satisfied
my
design
;
for
we
can
expect
no
such
day-light
there
,
as
may
allow
us
to
run
inconsiderately
through
it
.
The
blessed
souls
themselves
,
who
have
suffer'd
and
been
purg'd
by
this
order
,
seem
not
to
have
a
compleat
,
though
they
have
a
satisfactory
illumination
in
this
point
,
of
the
continuing
prosperitie
of
the
Princes
of
this
worlds
Ministers
:
for
when
they
crie
with
a
loud
voice
,
How
long
Lord
,
Apoc
.
6
1●
.
thou
who
art
holy
and
just
,
doest
thou
forbear
to
avenge
our
bloud
on
them
that
dwell
upon
the
earth
?
were
they
not
answer'd
,
that
their
fellow-servants
and
brethren
were
to
be
sent
after
them
,
by
the
same
way
,
and
by
the
same
hands
?
So
that
it
appears
to
the
end
of
the
world
,
these
exercisers
and
purgers
of
the
Elect
,
shall
be
imploy'd
to
deliver
to
Gods
servants
eternal
glory
,
while
they
are
allow'd
themselves
the
smoak
and
vapour
of
secular
felicitie
.
I
may
therefore
properly
close
up
this
satisfaction
I
offer
,
with
the
voice
of
the
Angel
,
He
that
hath
an
ear
,
let
him
hear
:
If
any
lead
into
captivitie
,
he
shall
goe
into
captivitie
:
If
any
kill
with
a
sword
he
must
be
kill'd
by
a
sword
:
here
is
the
patience
and
faith
of
the
Saints
;
which
is
to
be
exercis'd
,
in
this
world
,
till
the
whole
Book
of
Providence
shall
be
laid
open
,
in
that
day
,
whereof
the
Prophet
Isaiah
speaks
(
in
order
to
the
clearing
of
all
suspended
doubts
,
in
this
worlds
administration
,
Isa
.
26.9
.
)
When
thou
shalt
do
thy
judgments
in
the
earth
,
the
inhabitants
of
the
world
shall
learn
Justice
.
SECT
.
III
.
Whether
Gods
permission
of
so
many
wicked
persons
and
actions
,
does
not
justly
scandalize
the
Godly
?
DID
not
Gehazi
the
servant
of
the
Prophet
Elisha
,
(
who
had
seen
as
many
miracles
wrought
by
his
Master
,
as
he
had
occasions
,
requiring
the
use
of
them
for
himself
,
or
the
bestowing
them
upon
his
friends
)
when
he
saw
an
host
of
Chariots
and
horses
encompassing
his
Master
,
Reg
4.6
:
fall
into
a
perplexed
diffidence
of
their
safetie
;
crying
out
to
the
Prophet
,
O
what
shall
we
doe
?
as
if
this
danger
had
surpassed
the
Prophets
Prerogatives
.
Like
whom
,
are
there
not
many
servants
of
God
,
who
after
full
satisfaction
in
the
justice
and
kindness
of
Gods
Providence
,
(
in
point
of
afflicting
his
children
,
and
allowing
his
enemies
to
triumph
over
them
,
enjoying
the
vanishing
fruits
of
the
earth
)
are
yet
so
weak
,
as
when
they
look
upon
the
multitude
of
the
wicked
and
wickednesses
,
(
which
seem
to
cover
the
world
)
to
scruple
Gods
order
,
in
permitting
so
many
evils
of
guilt
to
overflow
the
earth
?
And
methinks
I
hear
the
same
terms
(
whereby
the
reliance
upon
Gods
providence
was
then
perswaded
by
his
Spirit
)
used
by
some
towards
the
questioning
this
Order
;
saying
,
Since
God
is
able
to
save
,
as
well
by
a
few
as
by
many
,
is
he
not
likewise
able
to
afflict
and
purge
his
children
by
a
few
,
as
well
as
by
many
wicked
persons
and
actions
:
whose
excessive
number
seems
so
to
infect
the
very
air
of
the
world
,
that
the
vertuous
had
need
of
strong
antidotes
to
be
able
to
resist
the
contagion
?
I
confess
this
is
a
very
distracting
temptation
;
wherefore
I
will
use
the
method
of
Elisha
,
to
invoke
Gods
Spirit
towards
the
opening
of
their
eyes
(
that
will
turn
them
up
towards
the
Mountain
)
that
they
may
see
more
with
them
then
against
them
.
For
as
the
Chariots
and
horses
of
fire
,
which
were
represented
to
Gehazi's
intellectual
sight
,
(
his
corporal
being
already
open
,
which
let
in
his
fears
)
re-assur'd
him
:
so
when
the
eye
of
our
faith
is
open
towards
this
mountain
of
Providence
,
we
see
the
flames
of
it
shining
so
bright
about
us
,
that
we
discern
,
ev'n
many
more
goods
to
be
with
us
,
then
evils
against
us
.
I
mean
,
not
so
many
good
persons
,
but
goods
in
the
universal
notion
;
for
the
number
of
evil
persons
diminishes
no
more
the
number
of
such
goods
in
Gods
accompt
,
then
the
corruption
of
individual
substances
,
substracts
from
the
whole
matter
of
the
Universe
:
since
God
raises
new
moral
as
well
as
natural
productions
out
of
every
defection
,
though
our
present
apprehensions
are
no
more
satisfi'd
with
the
consequence
,
then
our
senses
are
,
that
water
spilt
upon
the
earth
is
not
lost
.
As
it
requires
discourse
to
perswade
us
of
this
translation
of
forms
;
so
doth
it
faith
,
to
conclude
this
moral
resurrection
of
glory
out
of
dishonour
,
and
power
out
of
weakness
:
1
Cor
.
15.
which
we
(
who
are
perswaded
of
Gods
making
all
things
out
of
nothing
)
cannot
rationally
want
;
nor
therefore
(
when
we
reflect
upon
't
)
apprehend
,
that
God
should
suffer
his
creature
to
turn
his
goods
into
worse
then
nothing
.
For
all
evil
presupposes
a
good
,
out
of
whose
depravation
that
succeeds
;
and
if
any
such
should
remain
simply
so
,
it
would
prove
worse
then
nothing
.
Surely
then
if
God
could
not
derive
new
goods
out
of
all
the
perversions
of
his
creature
,
he
would
never
have
allow'd
him
a
freewil
,
whereby
he
might
have
detracted
from
his
Creator
:
but
he
extracting
successively
new
goods
from
every
iniquitie
of
man
,
by
the
liberty
of
his
enemies
,
effects
his
own
immutable
decrees
.
And
so
the
number
of
evil
actors
no
more
lessens
that
of
Gods
goods
,
then
the
multitude
of
rain-drops
,
falling
into
the
earth
,
diminishes
the
quantitie
of
the
worlds
element
of
water
.
Wherefore
the
holy
Spirit
(
declaring
this
truth
)
sayes
,
If
thou
sinnest
,
what
doest
thou
against
God
?
or
if
thy
transgressions
be
multiplyed
,
what
doest
thou
against
him
?
Nay
,
let
those
who
are
perplex'd
with
the
reason
of
Gods
permitting
such
a
multitude
of
mischiefs
,
consider
well
,
and
they
shall
find
that
many
are
of
necessary
consequence
,
from
a
few
;
because
one
sin
is
both
the
cause
and
the
punishment
of
another
;
in
respect
of
our
becoming
,
by
the
first
,
less
worthy
of
the
divine
aids
and
supports
against
the
next
temptation
,
towards
which
we
are
so
much
the
more
weakned
by
our
former
fall
:
whence
it
follows
,
that
God
must
either
permit
many
,
or
none
at
all
.
But
to
enforce
this
satisfaction
;
let
them
weigh
the
evils
God
prevents
,
and
they
shall
find
them
far
exceeding
those
he
permits
.
What
Prince
in
this
our
corrupted
nature
would
not
prove
a
Nero
,
or
a
Heliogabolus
,
either
bestially
cruel
or
sensual
,
did
not
Gods
mercie
restrain
the
flux
of
our
inclinations
?
the
goodness
of
his
own
nature
opposing
it self
to
the
iniquitie
of
all
ours
.
We
may
therefore
,
(
methinks
)
better
wonder
men
sin
no
more
,
then
that
they
sin
so
much
;
which
we
must
ascribe
to
Gods
mercie
,
being
above
all
his
works
.
Nor
is
God
like
man
,
equally
mov'd
and
affected
with
both
opposites
:
for
the
contrary
of
what
honors
or
delights
man
,
proportionately
affronts
and
afflicts
him
;
but
God
(
who
in
his
own
immutability
orders
all
changes
;
he
who
is
no
greater
for
having
produc'd
two
Persons
as
great
as
Himself
,
nor
less
for
their
being
equal
to
him
)
can
much
less
admit
any
accession
or
deduction
from
the
relations
of
his
creatures
.
But
could
we
suppose
any
alteration
in
God
,
we
might
best
allow
it
by
way
of
exaltation
;
and
consequently
,
we
may
conclude
,
that
the
goodness
of
man
comes
nearer
adding
to
his
honor
,
then
his
evil
to
the
substracting
from
it
:
for
all
goodness
has
a
positive
resemblance
of
God
;
which
is
a
state
of
more
excellence
,
then
any
evil
(
which
is
but
a
privative
dissimilitude
to
him
)
can
be
of
unworthiness
;
Even
annihilation
in
the
creatures
seems
not
to
remove
it
so
far
from
God
,
as
sanctification
approaches
it
:
since
,
he
that
is
joyn'd
to
the
Lord
,
1
Cor
.
6.17
.
is
one
Spirit
;
whilst
,
what
has
no
being
,
has
but
no
opposition
to
him
:
otherwise
the
nullitie
of
creatures
before
the
creation
,
would
have
been
inconsistent
with
his
Essence
.
This
point
is
also
resolv'd
by
the
humanitie
of
Christ
;
by
the
merit
and
excellence
whereof
God
is
more
honoured
,
then
he
is
offended
by
the
malice
of
all
the
reprobate
Angels
and
men
,
from
the
Creation
to
the
end
of
the
world
.
Why
then
(
may
some
Divers
in
the
deep
of
Providence
say
)
doth
God
ordain
no
more
good
men
and
actions
,
whereof
the
raritie
is
so
notorious
;
since
he
's
so
much
honour'd
by
such
divine
resemblances
?
This
question
is
not
unlike
that
,
Why
God
made
not
the
world
sooner
?
since
we
may
imagine
so
many
millions
of
years
preceding
in
his
eternitie
,
before
the
creation
of
the
Universe
,
or
any
exteriour
participation
of
his
goodness
.
To
this
S.
Augustine
answers
,
that
neither
was
God
less
good
nor
glorious
before
this
emission
of
his
goodness
,
nor
the
Creation
a
new
will
in
him
;
but
that
from
eternitie
,
he
determin'd
the
production
of
this
Universe
in
that
time
it
was
formed
,
and
the
effect
follow'd
that
eternal
designation
;
wherefore
the
world
was
no
sooner
,
because
God
ordain'd
the
existence
of
it
in
that
point
it
was
produc'd
.
So
may
I
reply
,
There
is
no
more
rectitude
and
resemblance
of
God
in
this
world
,
then
he
hath
ordain'd
from
eternitie
;
concurrently
with
the
gift
of
free-will
to
his
creature
,
from
the
perversion
whereof
all
deficiencie
and
dissimilitude
from
God
arises
:
which
yet
by
leaving
in
the
power
of
man
,
he
suffers
him
not
to
lessen
the
number
of
the
goods
pre-ordain'd
:
for
out
of
all
those
works
wherein
the
hand
of
the
creature
fails
,
in
point
of
likening
it self
to
God
,
he
fails
not
to
draw
somewhat
resembling
himself
;
as
what
proves
unlike
his
goodness
,
he
renders
conformable
to
his
justice
;
and
so
the
same
strokes
which
take
off
from
the
image
of
one
Attribute
,
work
upon
the
finishing
another
.
By
which
means
,
ev'n
the
self-disfigurement
of
the
creature
,
tends
to
the
perfection
of
his
maker
.
So
that
it
seems
to
me
upon
these
reflections
,
they
(
who
apprehend
God
may
lose
some
goods
,
by
the
number
of
evils
he
permits
)
may
as
well
imagine
he
lost
much
time
before
the
Creation
,
in
his
being
honour'd
and
glorified
by
his
works
.
We
may
therefore
justly
resolve
this
question
,
with
the
great
experienc'd
King
in
this
point
,
Great
are
the
works
of
God
,
and
perfect
in
all
his
wills
.
SECT
.
IV
.
Whether
Gods
suffering
many
to
fall
themselves
finally
,
who
have
long
liv'd
holily
,
and
by
whose
labours
divers
have
been
saved
,
doth
not
justly
confuse
and
startle
us
,
in
our
confidence
of
Providence
?
WHen
I
reflect
upon
the
many
mysterious
forms
,
wherein
the
wisdom
of
God
exposes
it self
to
the
consideration
of
man
;
methinks
there
may
be
many
assimulations
deriv'd
from
what
the
holy
Spirit
sayes
of
the
Person
of
God
,
being
in
the
form
of
Man
,
and
easily
adapted
to
the
Providence
of
God
among
men
:
(
which
,
being
also
the
wisdom
of
God
,
in
that
respect
is
the
same
they
were
utter'd
of
.
)
We
may
therefore
reverently
say
,
Gods
Providence
converses
upon
earth
in
the
habit
and
similitude
of
fortune
;
and
seems
expos'd
to
all
the
weakness
and
inequalitie
of
chance
,
bearing
(
sin
only
excepted
)
all
the
apparent
infirmities
of
injustice
;
for
,
from
the
Creation
of
the
world
,
in
moral
occurrences
;
he
may
be
said
,
very
frequently
to
hide
and
obscure
his
eternal
power
and
Godhead
;
as
much
as
S.
Paul
sayes
,
he
manifests
it
in
his
visible
natural
productions
.
And
certainly
,
if
faith
did
not
assure
us
,
that
under
the
vail
of
humane
confusion
,
the
wisdom
of
God
were
subsisting
;
we
might
easily
judge
of
his
Providence
,
in
many
occasions
,
as
the
world
did
of
Christs
person
,
and
condemn
it
as
a
meer
natural
figure
of
fortune
,
destitute
of
all
Divinitie
.
Wherefore
this
caution
given
against
the
misapprehending
the
one
,
serves
properly
for
our
consideration
of
the
other
;
Blessed
is
he
who
is
not
scandaliz'd
in
me
.
And
in
this
case
we
now
treat
,
Gods
Providence
seems
to
stand
charg'd
with
the
like
infirmitie
that
Christs
Disciples
were
,
at
his
being
apprehended
:
for
here
God
seems
to
abandon
those
who
have
long
and
usefully
follow'd
and
serv'd
him
,
both
by
their
proper
acts
and
acquisitions
of
others
:
they
who
have
had
all
the
unclean
spirits
subjected
to
them
,
and
Satan
lying
long
under
their
feet
;
yet
at
last
,
in
some
strong
temptation
,
have
been
suffer'd
to
be
us'd
by
the
same
Spirit
,
like
the
sons
of
Scaeva
,
viz.
overthrown
and
prevail'd
upon
,
ev'n
to
a
final
perdition
.
Doth
not
this
look
like
such
a
desertion
on
Gods
part
,
as
was
reproachable
in
Christs
Disciples
,
in
his
extremitie
?
and
may
not
those
Ministers
,
nay
,
(
as
S.
Paul
calls
them
)
ev'n
helpers
of
God
,
with
more
reason
call
to
him
in
their
storm
,
as
Christs
Disciples
did
to
wake
him
,
saying
,
Lord
carest
thou
not
if
we
perish
?
Do
not
these
complaints
of
Gods
old
labourers
(
who
have
born
the
burthen
and
heat
of
the
day
)
seem
justly
to
perplex
the
enterers
at
the
eleventh
hour
,
and
suggest
to
them
diffidence
of
their
being
tended
and
preserv'd
?
This
is
a
hard
saying
,
and
who
can
hear
it
?
say
many
of
the
Capharnaites
,
and
fall
back
upon
it
.
But
methinks
,
this
seeming
inconsideration
of
God
towards
his
ancient
servants
,
may
be
answer'd
,
in
the
same
manner
as
Christ
did
that
which
seem'd
so
excessive
an
estimation
of
his
disciples
,
when
he
would
needs
wash
their
feet
:
so
God
may
be
alledged
,
saying
to
his
confounded
questioners
,
What
I
do
now
you
know
not
,
Joh
.
13.7
.
but
you
shall
know
hereafter
.
And
upon
this
promise
of
future
satisfaction
,
let
us
,
with
S.
Peter
,
not
only
offer
our
feet
,
but
ev'n
our
heads
,
to
be
us'd
by
God
as
he
pleases
;
that
is
,
not
simply
acquiesce
to
the
Divine
judgment
upon
others
,
but
embrace
his
unconceiveable
order
in
point
of
our
salvations
:
for
those
who
are
shaken
and
scandaliz'd
at
Gods
order
ev'n
in
this
,
which
is
one
of
the
most
seeming
declinings
of
his
equitie
,
at
the
best
,
incur
Oza's
trespass
of
incredulitie
,
when
he
saw
the
Oxen
stumble
,
and
the
Ark
lean
towards
a
fall
:
and
as
his
diffidence
was
severely
punish'd
,
so
all
such
wavering
and
vacillation
of
our
confidence
is
in
danger
of
some
sharp
resentment
.
The
same
method
we
use
to
understand
the
mysterious
parts
of
Gods
Word
,
is
the
best
we
can
hold
to
apprehend
aright
the
mysteries
of
his
Works
:
for
as
in
the
first
,
we
interpret
the
obscure
places
by
the
clear
ones
;
so
in
the
last
must
we
explain
to
our selves
the
dark
passages
of
Providence
,
by
the
clear
evidences
we
have
of
Gods
goodness
,
wisdom
,
and
equitie
;
whereof
we
have
so
many
convincing
demonstrations
in
divers
clear
expressions
,
that
without
being
able
to
untie
every
knot
and
smooth
out
every
particular
fold
of
his
Providence
;
we
may
conclude
with
S.
Augustine
,
that
As
God
,
his
conduct
of
his
creature
must
be
occult
,
but
cannot
be
unjust
.
We
must
remember
,
that
God
sees
not
transitory
motions
by
successive
acts
,
as
we
do
;
who
behold
alternatively
the
various
sequences
of
things
in
their
course
,
not
center'd
in
their
term
:
the
Divine
Eye
with
one
intuit●ve
act
,
possesses
the
end
,
together
with
the
means
of
all
consequences
;
insomuch
that
the
means
seem
so
little
to
affect
God
,
as
we
find
them
several
times
alter'd
,
ev
n
after
his
own
prenunciation
of
them
:
as
in
many
of
his
judgments
denounc'd
by
his
Prophets
in
the
case
of
Nineveh
and
Ezech
as
,
this
is
evidenc'd
;
so
that
the
end
is
only
considerable
to
God
,
and
fix'd
in
his
sight
:
Wherefore
if
we
could
suppose
that
terminable
,
we
might
say
it
were
stay'd
and
determin'd
in
the
end
of
all
things
;
His
Spirit
telling
us
,
that
his
wisdom
reaches
from
end
to
end
mightily
,
Wisd
.
●
.
1
.
and
disposes
all
things
sweetly
:
As
the
end
is
the
only
object
whereon
Gods
sight
may
be
said
to
be
fix'd
;
the
various
incidents
towards
it
may
be
conceiv'd
,
as
all
involv'd
and
made
up
into
that
figure
which
the
concluding
point
exposes
to
his
view
:
for
as
it
is
the
passage
of
the
last
grain
of
sand
which
gives
us
the
notion
of
that
measur'd
time
we
apprehend
,
(
the
several
effluxes
running
only
to
this
last
unitie
,
which
is
form'd
as
the
term
of
all
the
others
motions
:
and
for
that
cause
our
considerations
stay
not
to
reflect
upon
every
single
grains
omission
;
)
so
much
less
doth
God
stay
his
sight
upon
the
single
efflux
of
actions
,
tending
to
their
last
end
alwayes
present
to
his
omniscience
.
Wherefore
Judas
waiting
on
Christs
person
,
and
working
miracles
in
his
mission
;
and
Saul
in
defiance
of
him
,
taking
a
contrary
Commission
,
were
not
look'd
upon
by
God
,
respectively
to
these
their
transient
occupations
;
but
with
regard
to
their
final
designments
.
For
this
reason
the
holy
Spirit
sayes
,
he
considereth
the
end
of
every
thing
:
whatsoever
he
sees
by
the
way
,
he
is
said
to
consider
only
the
end
;
and
consideration
imports
a
concern'd
intendment
,
which
a
simple
vision
doth
not
include
.
Did
not
Christ
kiss
Judas
at
his
separation
,
and
strike
S.
Paul
at
his
admission
?
these
acts
look'd
contrarie
to
their
several
ends
,
but
seem
not
consider'd
by
God
:
no
more
do
the
passing
vertues
or
vices
of
the
Elect
and
Reprobate
fall
into
Gods
concernment
;
only
their
final
State
which
is
fix'd
and
permanent
,
rests
in
his
consideration
.
So
that
Origen
,
when
he
pull'd
out
his
eye
that
was
in
danger
to
scandalize
him
;
and
S.
Augustine
,
while
he
cherish'd
his
eyes
overflowing
with
the
same
scandal
,
(
having
them
full
of
adultery
,
and
not
ceasing
from
sin
)
were
little
respected
by
God
in
these
passages
of
their
lives
;
nothing
transitory
(
but
as
in
order
to
its
end
)
being
worth
His
animadversion
.
Gods
admirable
order
disposes
all
the
transient
operations
of
his
holy
Spirit
,
towards
the
universal
good
he
designs
:
for
the
holy
Ghost
passes
through
no
body
,
without
producing
some
special
benefit
;
but
many
times
he
issues
himself
instrumentally
through
some
,
purposely
to
remain
in
others
,
to
whom
he
was
design'd
.
As
S.
Gregory
notes
,
that
the
Divine
Providence
sets
forth
many
in
the
way
of
vertue
,
which
never
proceed
to
perfection
;
only
that
they
may
shew
others
the
way
,
who
are
to
arrive
at
the
journeys
end
.
And
those
conduits
,
that
export
thus
the
holy
Ghost
,
act
but
the
part
of
such
Fonts
that
contain
the
waters
of
Baptism
,
which
sanctifie
those
to
whom
they
are
communicated
,
not
those
who
dispense
them
.
As
is
finely
observ'd
by
a
spiritual
Author
,
upon
the
threefold
mission
of
the
holy
Ghost
,
in
the
Dove
,
in
a
Cloud
,
and
in
Fire
;
In
three
manners
the
holy
Ghost
has
visibly
appear'd
;
to
some
he
is
given
as
a
gift
,
not
for
the
use
of
the
gift
;
to
others
for
the
use
of
the
gift
,
not
for
a
gift
;
and
to
some
,
both
as
a
gift
,
and
for
the
use
of
it
:
the
first
are
good
persons
,
but
weak
and
imperfect
,
as
to
the
communication
of
their
goodness
;
the
second
,
though
interiourly
corrupted
and
unsound
,
yet
well
qualified
for
the
transport
of
good
to
others
;
and
the
third
,
both
good
and
perfectly
so
,
that
is
,
fitted
to
multiply
that
qualitie
.
The
first
indeed
,
sigh
only
with
a
Dove-like
simplicitie
,
breath
pietie
inward
,
not
blow
it
abroad
;
the
second
,
like
Clouds
water
many
,
but
themselves
(
after
they
have
vented
their
moisture
)
are
dryed
up
and
dissipated
by
the
wind
of
their
own
vain
nature
:
but
the
third
,
at
the
same
time
kindle
others
,
and
are
themselves
inflam'd
with
the
aliment
of
that
holy
fire
they
impart
;
fomenting
in
their
own
brests
the
incentives
of
love
,
while
by
the
spiration
of
the
holy
Ghosts
breath
,
they
inflame
their
neighbors
.
These
last
are
such
as
the
holy
Spirit
terms
,
burning
and
shining
lights
:
and
S.
Bernard
sayes
,
they
burn
not
that
they
may
shine
,
but
rather
shine
that
they
may
burn
:
not
exposing
their
abilities
for
shew
and
applause
to
themselves
,
but
in
order
to
the
touching
and
affecting
their
neighbours
,
and
improving
their
own
zealous
affections
.
But
of
these
other
is
our
present
question
;
of
whom
the
Prophet
may
well
be
said
to
speak
,
when
he
saith
,
Who
are
these
that
fly
like
clouds
?
Isa
.
16.8
.
and
truly
in
these
kind
of
clouds
the
Divine
Providence
seems
the
most
obscur'd
;
such
we
may
account
Origen
and
Tertullian
;
who
seem'd
to
be
set
as
clouds
over
the
heads
of
the
Primitive
Christians
to
shadow
them
from
the
ardors
of
persecution
,
and
to
water
the
faithful
in
the
desart
of
those
times
;
and
yet
were
themselves
at
last
dry'd
up
,
&
left
void
of
that
spiritual
dew
they
had
distild
into
the
world
.
Such
may
,
methinks
,
(
following
the
Metaphor
)
be
likened
to
those
clouds
,
in
which
Christ
seem'd
to
ascend
into
heaven
;
which
carryed
him
out
of
the
sight
of
his
Disciples
,
but
rose
not
so
high
as
heaven
with
him
:
for
in
like
manner
,
many
(
who
for
some
time
are
zealous
and
active
Ministers
of
Christianitie
)
carry
Christ
beyond
the
reach
of
the
worlds
sight
,
their
disciples
not
being
able
to
discern
,
where
they
sever
and
part
themselves
from
him
;
though
they
pass
not
up
to
his
rest
and
station
,
as
not
persevering
to
the
end
,
which
is
requir'd
for
their
rising
as
high
as
heaven
.
And
thus
the
time
and
manner
of
their
division
from
God
,
in
these
supposed
eminent
followers
of
Christ
,
will
remain
cover'd
and
obscur'd
to
the
nearest
inspections
into
their
lives
and
conversations
.
S.
John
himself
gives
no
clearer
accompt
concerning
the
defection
of
those
deserters
he
complains
of
,
then
this
,
1
Joh
.
1.9
.
They
went
out
from
us
,
but
they
were
not
of
us
;
for
if
they
had
been
of
us
,
they
would
no
doubt
have
remain'd
with
us
:
he
offers
the
perplexitie
of
that
tender
age
of
Christianitie
no
clear
satisfaction
in
point
of
the
reason
of
such
prevarications
;
only
declares
they
were
not
really
conjoin'd
,
where
they
appear'd
to
be
.
And
surely
,
our
intellectual
sight
is
no
less
deceiveable
in
distant
objects
,
then
our
corporal
,
to
which
things
sever'd
seem
contiguous
:
For
,
as
a
Tower
standing
but
near
a
Church
,
may
appear
to
us
afar
off
,
ev'n
the
Steeple
of
that
Church
,
though
it
be
indeed
at
a
good
distance
from
it
;
so
may
the
eye
of
our
mind
easily
be
mistaken
in
looking
at
that
distance
,
we
needs
must
,
upon
the
spirits
of
others
;
and
apprehend
them
united
and
conjoin'd
to
that
truth
and
sinceritie
from
which
they
are
really
distant
and
unadhering
.
It
is
therefore
a
safe
advice
,
(
considering
the
errableness
of
our
judgments
,
when
extended
to
foreign
and
remote
subjects
)
to
contain
them
,
as
much
as
may
be
,
within
those
terms
where
they
may
be
exercis'd
with
the
most
certaintie
,
which
is
,
in
our
own
interiour
State
;
and
to
point
them
to
that
mark
whither
they
may
carry
level
(
as
it
were
)
and
so
much
the
surer
,
that
is
,
to
the
universal
justice
and
equitie
of
God
:
and
not
mount
them
upward
,
to
make
them
carry
at
randome
;
aiming
at
the
farthest
discoveries
our
discourse
can
reach
to
,
in
point
of
the
cause
of
such
effects
,
wherein
our
reason
goes
backward
in
effect
,
by
the
same
degrees
it
hopes
to
advance
:
so
unreasonable
a
thought
is
it
to
attempt
such
penetrations
:
which
savour
much
of
the
Bethsamites
proceedings
with
the
Ark
,
the
blessing
of
whose
presence
they
lost
by
a
precipitate
curiositie
.
As
the
intellect
of
man
is
(
after
the
manner
)
born
of
full
age
,
as
to
some
possessions
,
which
are
so
connatural
,
that
at
the
first
time
it
acts
upon
them
,
it
enjoyes
them
as
fully
as
in
any
sequence
of
discourse
.
(
These
are
principles
known
by
the
light
of
Nature
,
as
soon
as
propos'd
:
)
so
methinks
,
there
are
some
Propositions
may
be
said
manifestly
unintelligible
,
in
the
same
degree
the
others
are
evident
;
namely
,
the
Councels
of
Gods
Order
and
Providence
in
the
government
of
his
rational
Creatures
;
the
comprehension
whereof
,
seems
at
the
first
proposal
,
as
plainly
impossible
,
as
the
conclusion
of
the
whole
to
be
greater
then
the
part
is
notorious
and
unmistakeable
.
And
the
defection
,
of
some
eminent
Commissioners
and
Ministers
of
God
,
seems
to
me
as
incomprehensible
,
as
any
other
notion
is
evident
:
Wherefore
we
ought
no
more
to
endeavour
a
clearing
it
to
us
by
discourse
upon
it
,
then
we
argue
to
induce
the
consent
to
principles
impress'd
upon
us
by
the
light
of
Nature
:
So
that
enlightned
Job
confesses
,
in
point
of
discernment
of
Gods
Order
,
Job
.
9.11
.
If
he
come
to
me
,
I
shall
not
see
him
;
if
he
depart
,
I
shall
not
understand
.
After
S.
Augustine
had
made
a
long
and
studious
disquisition
of
the
Nature
of
Time
;
he
resolv'd
that
though
he
had
form'd
some
notion
of
it
satisfactory
to
himself
,
yet
if
he
were
requir'd
to
impart
that
satisfaction
to
another
,
he
could
not
hope
for
the
same
conclusion
:
so
truly
,
after
all
my
discussions
of
this
question
,
albeit
I
my self
rest
fully
perswaded
,
that
the
reprobation
of
persons
very
remarkable
for
merits
in
the
eyes
of
the
World
,
calls
not
into
doubt
the
equitie
of
Providence
:
yet
can
I
not
promise
my self
to
have
left
my
Readers
in
the
same
satisfactory
acquiescence
.
Notwithstanding
I
may
hope
to
offer
some
useful
reflections
from
this
subject
,
to
all
sorts
of
Persons
.
To
the
best
and
most
confirm'd
in
pietie
,
I
send
this
Animadversion
,
that
they
have
their
treasure
in
earthen
vessels
;
2
Cor
:
4.7
.
and
by
consequence
,
how
tenderly
they
ought
to
carry
it
,
both
in
regard
of
the
value
of
the
contain
d
,
and
the
vilitie
of
the
continent
.
And
surely
the
presuming
Libertines
,
who
(
as
if
they
were
the
principal
guests
,
and
ought
to
be
stay'd
for
)
assign
their
own
time
to
come
to
the
great
Supper
,
may
fitly
be
presented
with
this
consideration
,
1
Pet
.
4
.
1●
.
If
the
righteous
scarcely
be
saved
,
where
shall
the
ungodly
,
and
sinner
appear
?
Wherefore
,
such
shall
do
well
(
in
stead
of
wondring
how
persons
of
eminent
vertues
and
graces
,
can
be
finally
reprobated
by
God
)
to
begin
to
wonder
how
notorious
neglecters
of
his
grace
can
be
,
at
last
,
recall'd
and
reconcil'd
to
so
offended
a
God
;
remembring
that
sharp
menace
,
Luk
23
If
this
be
done
to
a
green
tree
,
what
shall
be
done
to
the
dry
one
?
These
meditations
naturally
issue
and
run
to
the
right
hand
and
to
the
left
,
from
this
head
;
and
may
properly
refresh
and
secundate
ev'n
the
best
mould
they
fall
upon
,
as
well
as
soften
and
unparch
the
dryest
and
barrennest
earth
they
pass
over
.
And
as
I
offer
these
derivements
from
this
subject
,
to
raise
our
affections
upward
;
so
to
restrain
the
aspiring
of
our
understandings
towards
this
transcendent
mystery
,
I
present
this
writ
of
inhibition
from
the
holy
Spirit
,
God
will
not
hear
without
cause
,
Job
35.13
.
and
the
omnipotent
will
behold
the
causes
of
every
one
;
yea
when
thou
shalt
say
he
considers
not
,
be
judg'd
before
him
,
and
expect
him
.
The
sum
and
result
of
all
these
Meditations
on
Divine
Providence
.
AFter
all
these
our
disquisitions
,
we
cannot
(
methinks
)
make
a
better
judgment
of
Divine
Providence
,
then
in
these
words
of
the
Prophet
Isaiah
,
Isa
.
29.
v.
11
,
12.
The
vision
of
Gods
Councels
is
unto
you
as
a
book
which
is
seal'd
,
which
men
deliver
to
one
that
is
learned
,
saying
,
read
this
I
pray
thee
;
and
he
saith
,
I
cannot
for
it
is
seal'd
:
and
the
book
is
delivered
to
him
that
is
not
learned
,
saying
,
read
this
I
pray
thee
;
and
he
saith
I
am
not
learned
for
the
most
illuminate
,
and
the
most
illiterate
are
equidistant
from
discerning
Gods
Councels
,
and
there
is
no
height
or
eminence
in
nature
,
that
raises
us
nearer
this
celestial
orb
,
then
the
lowest
position
;
that
degree
of
grace
we
are
seated
in
,
can
only
approach
us
to
this
heavenly
altitude
.
For
as
he
,
who
had
climb'd
to
the
top
of
the
highest
Mountain
of
the
Alps
,
were
not
got
so
near
the
Sun
as
one
lying
in
the
lowest
Plain
of
Africa
,
by
reason
he
is
nearer
the
line
wherein
the
Sun
moves
:
so
a
man
that
humbly
rests
in
the
lowest
state
of
grace
,
is
more
advanc'd
towards
this
station
of
the
Divine
Orders
,
then
one
who
has
by
his
discourse
,
mounted
to
the
sublimest
pitch
of
single
reason
;
because
he
is
nearer
that
Orb
,
wherein
the
designs
of
Providence
have
their
courses
.
Let
us
all
therefore
apply
our
understandings
towards
an
advance
in
that
element
of
grace
,
wherein
the
lower
we
stoop
we
shall
make
the
greater
progress
;
and
submit
them
in
a
resign'd
acquiescence
,
to
all
the
manifestations
of
Gods
pleasures
,
and
the
occultations
of
his
Councels
.
My
speculations
have
long
mov'd
upon
this
scale
of
Providence
;
the
highest
part
whereof
,
like
Jacobs
ladder
,
touches
heaven
,
whilst
the
lower
rests
upon
the
earth
.
And
here
beholding
Angels
and
men
falling
from
the
top
of
it
;
I
have
considered
the
first
,
with
such
a
weight
upon
them
,
Jude
1.
●
.
as
sunk
them
ev'n
to
the
center
of
the
earth
,
where
they
lye
bound
in
darkness
;
and
have
found
the
other
(
though
the
unworthiest
creature
)
rais'd
up
,
by
the
same
hand
that
made
them
,
and
set
upon
the
lower
steps
of
the
Ladder
,
with
means
to
reascend
to
their
first
station
.
Let
the
scrupulous
questioners
of
those
acts
of
Providence
,
which
seem
severe
towards
the
sons
of
men
,
exhibit
a
cause
proportionate
to
this
act
of
It
in
favour
of
mankind
;
and
then
,
they
may
be
allow'd
to
scruple
the
reason
of
those
occurrences
,
which
look
so
aversly
to
our
reasons
,
and
so
disfavourably
to
our
nature
.
But
since
the
infinite
and
incomprehensible
love
of
God
to
man
,
can
only
be
a
cause
adequate
to
such
an
act
of
indulgence
;
we
(
having
such
abundant
securitie
of
the
partialitie
of
Divine
Providence
)
ought
to
rest
perswaded
of
Its
favourableness
,
ev'n
in
all
those
encounters
,
which
seem
the
most
irreconcileable
to
our
sense
.
For
surely
,
this
not
daring
to
trust
God
out
of
sight
,
as
I
may
say
,
is
a
disobliging
we
would
not
offer
to
friends
,
of
whose
kindness
we
have
had
any
tryal
.
And
I
may
safely
affirm
,
that
should
God
be
pleas'd
to
manifest
to
us
the
causes
and
consequences
of
all
those
passages
,
which
are
the
most
offensive
to
our
reason
;
we
should
,
in
that
case
earnestly
demand
the
same
events
,
which
we
commonly
decline
and
deprecate
.
Had
the
afflicted
Patriarch
been
acquainted
with
Gods
design
upon
his
son
Joseph
,
in
removing
him
,
how
much
would
he
have
petition'd
and
prais'd
the
separation
he
so
much
lamented
?
Would
not
the
captive
Jews
have
rejoic'd
in
Daniels
sentence
,
if
they
had
known
the
Furnace
was
design'd
but
for
his
passage
up
to
a
throne
in
Babylon
?
And
surely
,
had
the
mother
of
Moses
foreseen
,
that
her
son
was
imbarqu'd
upon
the
River
,
to
be
carryed
up
,
ev'n
to
the
admiraltie
of
Egypt
;
with
what
joy
rather
then
sollicitude
,
would
she
have
rigg'd
the
little
Barque
she
made
him
?
In
these
cases
fire
was
to
impart
only
the
qualitie
of
raising
upward
,
not
ruining
the
matter
expos'd
;
and
water
,
that
of
supporting
,
not
suppressing
what
naturally
was
subjected
to
it
:
and
of
how
many
more
of
●ods
wonderful
conducts
may
it
be
said
,
We
have
pass'd
through
fire
and
water
,
and
thou
hast
brought
us
to
refreshments
?
So
whenever
we
see
the
flames
devouring
,
or
the
flouds
overwhelming
all
our
comprehensions
of
equitie
or
order
,
in
humane
accidents
;
let
us
rest
in
a
calm
confidence
of
the
benignitie
of
Providence
and
learn
of
experienc'd
David
,
Ps.
148
to
praise
the
Lord
in
this
spirit
of
storms
which
fulfill
his
word
.
Nature
in
all
her
agitations
and
tossings
,
follows
the
order
of
Providence
;
but
our
reason
when
it
grows
tempestuous
,
runs
against
it
:
and
the
entring
into
an
unquiet
solicitude
about
the
causes
of
moral
confesions
,
seems
to
me
as
if
the
Master
in
a
storm
should
fall
a
studying
his
Ephimerides
,
to
find
out
what
Constellation
produc
d
the
ill
weather
,
when
all
his
thoughts
should
be
apply'd
to
fit
the
Vessel
to
bear
it
.
This
is
the
part
of
our
reasonable
facultie
,
viz.
the
endeavour
of
conforming
our
wills
to
the
present
exigence
,
not
to
strain
it
towards
comprehension
of
those
occult
causes
which
raise
the
tempest
.
For
surely
,
humane
reason
,
when
it
seeks
to
penetrate
the
Divine
contrivements
,
flies
(
with
Jonas
)
out
of
the
way
God
hath
appointed
it
;
and
raises
a
storm
by
this
excursion
,
which
is
soonest
calm'd
by
casting
our
reason
into
the
Abyss
of
Providence
:
where
the
lower
we
sink
,
the
less
waving
and
fluctuation
we
shall
find
in
our
spirit
,
while
it
rests
in
this
profound
meditation
,
the
judgments
are
the
great
Abyss
,
thy
paths
are
in
many
waters
,
and
thy
footsteps
are
not
to
be
discern'd
.
Apoc
.
5
The
Book
which
S.
John
saw
,
written
within
and
without
,
signifi'd
the
decrees
and
executions
of
Providence
.
The
characters
on
the
outside
are
those
purposes
already
reduc'd
into
acts
;
the
sight
whereof
,
surely
excited
that
earnest
desire
to
see
the
seals
opened
,
and
read
the
inside
,
which
imported
the
councels
and
reasons
of
those
admirable
events
.
But
we
may
observe
,
that
after
he
had
seen
the
seal
disclos'd
(
by
him
who
was
only
found
worthy
to
open
them
)
and
the
inward
writing
display'd
before
him
,
he
was
commanded
to
swallow
the
book
whole
,
that
is
,
to
embrace
the
compleated
order
,
not
to
discourse
or
descant
upon
the
parts
:
Apoc
.
10.9
.
when
for
a
little
passing
sweet
which
he
tasted
in
his
mouth
,
he
felt
a
great
bitterness
in
his
bowels
,
that
is
,
he
found
some
present
savour
of
satisfi'd
curiositie
,
but
a
more
lasting
disgust
of
his
incapacitie
towards
a
farther
comprehension
of
Gods
inscrutable
conduct
.
In
some
proportion
to
this
,
all
the
most
enlightned
inspectors
of
natural
or
supernatural
subjects
,
may
find
some
little
relish
in
the
food
of
their
discoveries
and
discernments
,
exceeding
others
;
yet
still
they
remain
with
an
emptie
dissatisfaction
in
point
of
their
own
understandings
,
as
to
a
compleat
comprehension
of
what
they
require
;
so
the
deeper
part
of
their
mind
continues
void
and
unfed
,
though
their
imagination
be
refresh'd
with
some
superficial
conceptions
:
and
thus
the
mouth
may
be
said
to
be
sweetned
while
the
belly
tastes
nothing
but
bitterness
.
Is
it
not
superabundant
recompence
for
this
our
present
state
of
ignorance
,
that
our
eternal
knowledge
may
be
more
enlarged
by
an
humble
acceptance
of
Gods
order
,
and
a
faithful
confidence
in
his
justice
,
then
ev'n
by
any
present
illumination
?
For
whoever
shall
have
been
more
enflam'd
with
charitie
then
Daniel
or
S.
John
,
shall
be
more
enlightned
in
heaven
then
either
of
them
.
The
glorious
Prophet
sees
now
more
,
for
having
been
lock'd
up
in
the
Lions
den
,
then
for
having
had
the
dores
of
Providence
set
so
open
to
him
:
and
the
blessed
Apostle
is
now
clearer-sighted
for
having
been
cast
into
the
Caldron
of
boyling
oyl
at
Rome
,
then
for
his
raptures
and
revelations
at
Pathmos
.
Wherefore
surely
,
could
God
offer
any
good
Christian
,
either
a
clear
knowledg
of
the
reasons
of
such
occurrences
as
perplex
him
,
or
the
merit
of
believing
the
equitie
of
all
such
events
as
confound
his
understanding
;
undoubtedly
he
would
prefer
the
pleasing
of
God
by
his
faithful
confidence
before
the
easing
of
his
present
curiositie
.
And
let
those
who
would
make
that
choice
,
but
consider
the
case
,
and
they
shall
find
they
have
the
same
desert
towards
God
,
by
such
a
beli●ving
acquiescence
,
as
if
,
upon
this
offer
,
they
had
made
the
election
.
Moreover
,
we
have
this
promise
to
quiet
our
anticipating
impatience
,
that
nothing
is
now
conceal'd
which
shall
not
be
made
manifest
,
when
the
heavens
shall
be
sheiveld
up
like
a
scrole
;
then
the
book
of
Providence
shall
be
unfolded
and
spred
open
,
as
the
firmament
is
now
.
Let
such
therefore
as
are
most
affected
with
enquirie
into
the
mysteries
of
Providence
,
provide
for
being
joy'd
,
when
they
shall
be
reveal'd
and
detected
to
their
understanding
.
Let
them
remember
,
their
own
secrets
and
interiors
are
to
make
part
of
the
great
shew
,
and
take
care
that
they
be
not
asham'd
of
that
manifestation
;
lest
then
they
call
to
the
Mountains
to
cover
them
,
and
seek
to
fly
from
that
revelation
of
mysteries
with
more
horror
,
then
ever
they
pursu'd
them
with
solicitude
.
For
when
our
Saviour
had
,
in
part
,
satisfi
d
the
curiositie
of
his
disciples
,
in
those
they
inquired
into
,
concerning
this
great
displaying
of
heaven
;
he
prescrib'd
them
this
,
as
the
most
useful
knowledge
,
To
study
their
own
hearts
.
Watch
therefore
and
pray
always
,
Luk
.
21
37.
that
you
may
be
accounted
worthy
to
stand
before
the
Son
of
Man
;
whose
orders
and
designs
we
must
be
content
to
follow
,
in
such
clouds
as
they
are
carried
in
;
till
we
see
him
coming
in
those
clouds
,
which
shall
unvail
and
uncloud
all
our
obscurities
.
We
may
therefore
sum
up
all
the
fractions
of
our
discourse
into
this
accompt
;
that
many
most
clear-sighted
souls
have
been
abus'd
and
seduc'd
by
their
desires
of
penetrating
into
the
occult
reasons
of
supernatural
orders
;
but
never
any
,
though
most
simple
,
was
prejudic'd
by
a
believing
nescience
,
resting
upon
this
advice
of
the
Prophet
,
The
Lord
is
a
God
of
judgment
,
blessed
are
all
they
that
wait
upon
him
.
Isa
.
3●
.
18
.
Wherefore
when
any
of
these
perplexing
objects
we
have
discours'd
on
,
are
exhibited
to
our
Reason
;
let
us
answer
them
all
with
this
solution
of
S.
Paul
,
Who
hath
known
the
mind
of
the
Lord
?
1
Cor
.
12
.
2●
.
but
we
have
the
mind
of
Christ
;
which
is
recorded
to
us
in
this
judg'd
case
(
at
the
suit
of
his
dearest
friends
,
ev'n
at
his
separation
from
them
)
It
is
not
for
you
to
know
the
times
or
the
seasons
,
which
the
Father
hath
put
in
his
own
power
.
The
fifth
Treatise
.
Of
the
right
use
of
Time
.
In
three
Sections
.
SECT
.
I.
HAving
been
advertis'd
upon
what
sort
of
times
we
ought
not
to
employ
our
inquisitiveness
;
it
follows
now
properly
to
inform
you
unto
what
kind
we
are
injoin'd
to
assign
our
studious
solicitude
.
For
as
we
advance
not
towards
the
discovery
of
Gods
times
by
any
intendment
of
our
industry
;
so
we
make
a
continual
progress
towards
the
comprehension
of
the
nature
and
design
of
our
own
,
by
our
sedulitie
and
application
.
Wherefore
our
Saviour
Christ
(
who
rejected
the
desire
of
his
Disciples
in
the
one
,
with
It
is
not
for
you
to
know
the
times
or
the
seasons
,
Act.
1.7
.
which
the
Father
hath
put
in
his
power
)
recommended
thus
unto
them
,
the
pursuance
and
inquest
of
the
other
;
Watch
therefore
and
pray
,
because
you
know
not
at
what
hour
you
shall
be
call'd
upon
.
According
to
which
,
though
Almighty
God
hath
left
it
very
hard
to
give
a
right
and
full
definition
of
Time
,
yet
has
he
lay'd
very
evident
the
making
a
right
disposition
of
it
:
for
ev'n
the
obscuritie
of
the
one
,
conduces
to
the
discernment
of
the
other
;
by
reason
that
the
continual
flux
and
inconsistencie
,
which
renders
the
comprehension
of
it
so
abstruce
,
directs
us
the
more
sensiblie
to
a
continual
attention
to
the
moral
passage
of
it
.
We
may
therefore
lose
Time
by
looking
it
away
;
as
many
have
done
by
too
long
inquisitions
into
the
natural
Being
of
it
:
not
unlike
the
Dog
in
the
Fable
,
letting
goe
the
substance
to
catch
at
the
shadow
.
For
surely
the
end
of
our
time
may
be
term'd
the
substance
of
it
,
in
respect
whereof
the
motion
seems
but
the
shadow
;
the
natural
apprehension
of
Time
being
but
as
the
measure
of
motion
;
whereas
the
moral
notion
of
it
,
is
as
the
medium
of
rest
,
which
is
as
much
worthier
then
motion
,
as
the
substance
excels
the
shadow
:
wherefore
to
this
substantial
part
of
Time
,
namely
,
the
Christian
use
of
it
,
we
shall
assign
all
our
inquisitions
.
Philosophie
(
to
indear
to
us
the
value
of
time
)
tells
us
,
that
we
have
nothing
but
that
we
can
account
our
own
:
we
are
but
tenants
at
will
to
fortune
in
all
our
other
possessions
;
owners
and
proprietaries
only
of
time
.
But
Christianitie
leaves
us
not
in
this
loose
notion
of
it
,
as
an
arbitrary
proprietie
:
it
gives
us
a
clearer
evidence
towards
the
right
use
thereof
,
by
informing
us
what
kind
of
proprietie
we
have
in
it
;
namely
,
that
it
is
ours
,
rather
in
the
nature
of
spiritual
goods
,
then
of
secular
:
for
we
are
but
usufructuaries
,
without
right
of
alienation
,
because
the
stock
truly
belongs
to
the
Church
,
and
reports
to
the
method
of
Ecclesiastical
revenues
,
whereof
part
is
allotted
to
the
support
of
the
person
benefic'd
,
according
to
his
qualitie
;
and
part
to
pious
uses
.
We
may
say
,
the
time
of
a
Christian
is
thus
portion'd
,
the
best
part
due
to
his
interior
religious
duties
,
part
to
the
compliance
with
his
exterior
vocation
,
and
part
assign'd
to
the
foreign
necessities
of
our
neighbour
;
insomuch
as
we
receive
this
talent
upon
obligation
of
improvement
;
and
those
only
who
are
able
to
shew
their
gain
,
shall
enjoy
the
fruits
of
it
,
when
Time
it self
shall
be
no
more
.
If
we
are
not
then
allow'd
so
much
as
to
burie
this
Talent
,
that
is
,
to
let
the
hour-glass
of
our
life
run
out
in
a
drowsie
indifference
,
not
fowling
much
,
but
not
weighing
at
all
the
sands
thereof
;
if
this
management
of
Time
will
not
pass
the
great
Audit
,
what
can
they
expect
who
are
continually
pawning
it
for
all
the
vanities
they
can
take
up
upon
it
?
for
which
,
when
they
are
to
engage
nothing
but
their
Time
,
they
stick
at
no
proportion
requir'd
:
Insomuch
that
it
passes
for
a
good
qualitie
,
to
be
able
to
pass
away
our
time
for
the
most
of
this
worlds
commodities
;
and
they
are
accounted
the
most
dexterous
,
who
can
get
the
most
credit
with
the
world
,
only
upon
the
caution
of
their
Time
;
such
being
best
esteem'd
,
for
whose
single
company
the
world
will
give
the
most
of
those
vain
commodities
it
exchanges
.
What
can
such
hope
for
,
when
they
have
no
Time
left
,
and
besides
owe
for
all
they
have
made
of
the
past
?
Can
they
conceive
to
forfeit
less
then
all
that
remains
for
reprizal
upon
them
;
which
is
no
less
then
their
eternitie
?
But
the
greatest
part
of
these
ill
husbands
presume
they
do
not
absolutely
forfeit
the
Time
they
thus
boldly
morgage
,
believing
they
may
redeem
it
when
they
please
,
upon
this
favourable
clause
in
the
bond
,
At
what
time
soever
a
sinner
repents
him
of
his
sins
,
from
the
bottome
of
his
heart
,
they
shall
be
remitted
:
but
they
little
consider
the
strictness
of
this
condition
;
namely
,
of
the
bottome
of
his
heart
;
they
think
not
on
the
depth
they
are
to
sound
;
nor
on
the
time
it
requires
to
dive
into
the
bottom
of
mans
heart
,
from
whence
this
repentance
must
be
drawn
;
which
will
be
accepted
for
the
redemption
of
his
Time
.
For
though
there
should
be
nothing
but
straws
or
chaff
,
(
that
is
,
vanitie
rather
then
vice
)
to
obstruct
the
passage
;
yet
ev'n
they
will
ask
more
time
then
we
can
conceive
(
while
our
imagination
is
thus
obstructed
)
to
be
remov'd
and
cast
out
:
for
that
kind
of
levitie
naturally
descends
into
our
hearts
,
and
is
not
from
thence
drawn
upward
without
much
violence
,
by
the
force
of
grace
.
If
of
our selves
we
cannot
get
so
far
as
a
good
thought
,
which
lies
but
in
the
superficies
of
our
heart
,
why
should
we
think
a
little
time
will
serve
to
reach
ev'n
to
the
center
of
it
,
from
whence
we
must
extract
that
repentance
which
must
be
offer'd
for
ransome
of
our
pretious
Time
?
Wherefore
,
upon
this
summons
of
the
holy
Spirit
,
Isa
.
46.8
.
(
Return
ye
transgressours
to
your
heart
,
)
S.
Gregory
sayes
,
that
the
Prophet
sends
the
sinner
far
back
,
when
he
commands
him
to
his
own
heart
;
for
commonly
he
has
stray'd
so
far
,
and
inconsiderately
abroad
,
that
he
has
much
adoe
to
find
his
way
home
.
Let
not
therefore
these
inconsiderate
presumers
account
it
an
easie
retrogression
into
the
bottom
of
it
,
since
ev'n
the
heart
it self
of
a
sinner
,
when
it
is
sought
for
,
is
not
easily
retriv'd
.
How
deplorable
then
is
this
error
of
the
world
,
where
those
who
have
most
Time
to
spare
,
conceive
their
parts
to
be
,
only
to
cut
off
,
and
shorten
it
,
as
if
it
were
the
only
enemie
they
were
set
to
defeat
,
and
this
the
sole
warfare
of
their
life
upon
earth
?
Doth
not
this
seem
the
opinion
of
Courts
,
where
our
great
enemie
the
Prince
of
the
air
,
is
commonly
entertain'd
as
the
chief
Engineer
for
inventions
to
make
away
our
Time
?
insomuch
,
as
there
,
the
Philosophers
reproach
seems
notoriously
incurr'd
,
that
A
great
part
of
our
life
slips
away
in
our
doing
nothing
,
a
greater
in
doing
ill
,
and
all
in
doing
somewhat
else
then
what
we
should
do
.
This
will
easily
be
verifi'd
to
those
,
who
remember
this
declaration
of
the
holy
Spirit
,
of
what
we
have
to
doe
in
this
life
;
2
Cor
.
5.15
.
Christ
dyed
for
all
,
that
those
who
live
,
should
not
live
to
themselves
,
but
to
him
who
dyed
for
them
:
which
refers
to
all
vocations
that
claim
any
interest
in
the
death
of
Christ
.
How
do
they
then
correspond
to
this
injunction
,
that
assign
all
their
time
to
their
own
solaces
?
and
yet
how
many
(
whom
God
hath
left
most
to
doe
,
to
thank
him
for
these
fruits
which
his
benefits
bear
them
,
of
ease
and
leasure
)
seem
the
most
troubled
what
to
do
with
their
time
;
when
this
so
smooth
and
polish'd
leasure
they
look
upon
,
might
well
reflect
to
them
(
were
they
not
too
dim-sighted
)
a
debt
,
which
challenges
that
loose
time
for
the
discharge
of
it
?
This
is
therefore
a
fair
means
for
those
,
who
(
by
Gods
special
benignity
)
abound
in
time
,
unapply'd
to
their
vocation
,
to
secure
themselves
from
any
wearisomness
,
viz.
to
remember
they
have
more
work
to
thank
God
for
this
very
vacancie
,
then
they
can
possibly
discharge
in
that
time
,
which
seems
redundant
to
their
weak
minds
.
And
by
this
thought
,
the
very
time
they
have
to
spare
,
will
shew
them
rather
their
want
,
then
superfluitie
of
it
.
And
when
they
consider
what
truth
it self
tells
us
,
that
our
whole
life
is
but
ev'n
A
vapour
that
appears
for
a
little
,
James
4.15
.
and
then
vanishes
away
;
they
will
not
so
easily
make
it
their
business
to
raise
artificial
fires
to
rarifie
and
hasten
this
vapours
dissipation
.
If
those
whose
chief
thought
is
how
to
pass
away
their
time
,
were
told
,
that
they
were
studying
how
to
shorten
their
lives
;
this
would
seem
to
them
a
precise
speculation
,
not
a
positive
truth
:
and
yet
this
is
commonly
true
,
as
to
their
natural
life
,
by
reason
of
those
unhealthful
disorders
which
they
make
their
pastimes
;
but
as
to
their
supernatural
,
it
is
so
manifest
,
that
themselves
scarce
dispute
it
.
Notwithstanding
,
since
they
cannot
deceive
themselves
by
that
mistake
,
they
will
do
it
by
this
mis-perswasion
,
that
they
shall
have
time
left
to
recover
this
ill
husbandry
;
as
if
it
were
as
much
in
their
power
to
recall
time
,
as
to
cast
it
away
:
nay
more
,
it
seems
to
them
the
easier
work
;
for
they
presume
to
redeem
ev'n
years
with
hours
:
such
a
bargain
do
they
impose
upon
God
,
who
,
though
sometimes
out
of
his
infinite
goodness
,
he
accepts
such
compensations
,
yet
is
it
never
upon
pre-contract
,
as
these
negotiators
seem
by
their
dilatorie
confidence
to
have
agreed
.
Wherein
they
proceed
more
like
Courtiers
of
Felix
,
then
Converts
of
S.
Paul
:
Act.
24
for
when
they
are
frighted
with
the
thoughts
of
justice
,
chastity
,
and
the
judgment
to
come
,
they
desire
their
consciences
to
leave
troubling
them
for
the
present
,
and
say
they
will
call
back
those
considerations
in
convenient
time
;
but
commonly
they
find
that
convenient
time
,
no
more
then
Felix
did
to
recal
S.
Paul
.
Besides
these
,
there
are
some
who
for
the
present
,
disclaim
any
inclination
towards
this
Providence
,
yet
will
notwithstanding
,
entitle
themselves
to
the
priviledge
of
some
rare
examples
.
But
they
who
account
upon
the
good
Theef's
recovery
of
his
time
,
as
a
precedent
for
their
hopes
,
may
as
well
conceive
,
that
the
way
to
become
a
King
,
is
to
goe
into
the
field
to
seek
Asses
,
because
Saul
was
chosen
in
that
action
;
this
other
impertinence
being
really
no
less
,
since
their
pretence
is
to
a
greater
Crown
,
by
as
improbable
a
tittle
;
for
,
such
extraordinary
graces
of
God
are
demerited
,
by
nothing
more
then
by
mans
presuming
to
dispose
of
them
.
Wherefore
God
(
after
having
forborn
King
Manasses
fortie
years
,
and
staid
for
his
repentance
)
cut
off
his
son
Amon
in
the
first
two
years
of
his
outragious
impieties
:
the
reason
whereof
is
well
conceiv'd
by
a
grave
Author
,
That
the
son
presum'd
upon
Gods
patience
and
long
suffering
with
his
father
,
and
resolv
d
to
redeem
the
offences
of
his
youth
by
a
late
repentance
;
which
assignment
God
was
not
pleas'd
to
accept
.
Let
us
therefore
,
in
the
instant
of
all
our
good
purposes
,
remember
this
excellent
truth
of
S.
Gregory
,
He
who
hath
promis'd
pardon
to
all
penitents
,
hath
not
promis'd
to
stay
a
day
for
their
repentance
.
SECT
.
II
.
Mans
debt
of
his
Time
may
be
discharg'd
by
his
regular
distribution
of
it
.
TO
be
strongly
affected
with
the
pretiousness
of
our
time
,
we
must
seriously
ponder
this
truth
,
that
we
had
forfeited
the
blessing
of
eternitie
;
ev'n
before
we
had
enjoy'd
one
moment
:
and
that
God
himself
was
pleas'd
to
enter
into
the
transitory
indignitie
of
time
,
and
give
us
many
of
his
years
,
to
reestate
us
in
a
capacitie
of
redeeming
our
eternitie
by
the
application
of
our
time
:
so
that
they
who
intend
to
recover
their
eternal
loss
,
cannot
suppose
the
means
to
be
their
diverting
of
what
they
only
have
,
to
pay
for
their
re-investure
.
Wherefore
the
time
of
a
Christian
seems
to
be
set
out
upon
this
extent
,
to
satisfie
the
debt
owing
upon
the
redemption
of
his
Eternitie
:
and
yet
such
is
the
goodness
of
our
Creditor
,
that
all
our
hours
are
not
sequestred
from
our
private
disposings
,
and
assign'd
to
the
acts
or
thoughts
of
religious
discharges
;
but
whatsoever
is
laid
out
upon
every
ones
secular
vocation
,
is
receiv'd
too
into
accompt
.
So
that
a
Courtier
may
discharge
part
of
his
debt
by
his
waiting-hours
,
as
well
as
a
regular
by
his
Canonical
;
and
he
that
eats
his
bread
in
the
sweat
of
his
brow
,
discounts
off
his
sum
,
as
well
as
he
that
macerates
himself
with
the
hunger
and
thirst
of
righteousness
in
his
Cell
.
For
the
most
laborious
vocations
have
all
that
time
required
for
their
offices
,
pass'd
upon
their
accompt
;
the
hours
requisite
for
our
respective
callings
,
being
the
assignments
our
Redeemer
himself
has
made
of
our
Time
:
the
foot
discharges
its
duty
as
well
by
being
in
the
dirt
sometimes
,
as
the
eye
doth
by
being
clean
.
From
whence
it
follows
,
that
those
to
whom
God
leaves
most
of
their
time
unassign'd
to
exterior
actions
,
are
to
pay
in
the
more
to
his
private
use
,
in
offices
of
Religion
and
Pietie
,
by
this
his
Ordinance
,
To
whom
most
is
given
,
most
shall
be
required
of
them
.
God
therefore
,
exacts
not
the
payment
of
our
time
all
in
one
species
of
actuall
devotion
,
provided
there
be
an
habitual
reference
of
it
to
him
,
There
is
a
time
to
laugh
,
and
a
time
to
weep
;
for
mirth
and
jollitie
,
as
well
as
meditation
and
recollection
.
And
our
recreations
(
which
seem
but
cyphers
)
are
brought
into
the
reckoning
,
when
the
figure
of
their
habitual
direction
to
this
accompt
is
set
to
them
:
such
kind
of
unconsidering
refreshments
being
provided
ev'n
by
God
,
for
the
mind's
sleep
and
repose
;
which
disposes
it
the
better
for
exercise
,
supposing
them
to
be
taken
so
orderly
,
that
they
may
relax
only
,
not
ravel
out
the
contexture
of
our
dayes
work
;
mistaking
which
end
,
to
apply
our
thoughts
to
nothing
,
but
barely
the
passing
of
our
time
,
(
though
it
be
in
harmless
amusements
,
)
is
to
take
a
kind
of
opium
;
to
keep
our
minds
as
it
were
in
a
continual
lethargie
,
rather
then
in
a
refreshing
libertie
,
in
order
unto
our
chief
application
.
Hence
it
is
,
that
they
who
consider
the
pretiousness
and
scarcitie
of
time
,
make
it
their
study
how
to
stay
it
,
as
it
were
,
in
passing
;
which
is
to
be
done
after
the
manner
that
corporal
reflections
are
made
,
by
staying
the
light
from
passing
through
a
diaphanous
body
;
because
transparent
matters
retain
not
the
images
set
before
them
.
And
not
unlike
to
this
,
we
may
,
as
it
were
,
stop
time
,
(
then
which
there
's
nothing
more
transparent
)
interposing
some
solid
thoughts
in
the
passage
of
it
:
by
which
we
draw
reflections
thence
,
of
all
those
good
species
that
are
inserted
into
the
motion
of
it
.
But
whilst
we
set
no
serious
considerations
in
the
way
of
it
,
our
time
passes
away
(
as
light
doth
through
a
clear
transparencie
)
reflecting
no
representation
of
the
lightness
and
inanitie
of
all
things
fluent
and
transitorie
.
The
world
is
apt
enough
to
make
one
kind
of
glass
of
their
time
,
using
it
as
a
Prospective
,
to
explore
and
discover
temporal
dangers
which
have
any
appearance
of
assaulting
their
fortunes
:
as
soon
as
any
such
enemy
appears
within
distance
of
our
speculation
,
we
set
all
our
time
to
look
forward
towards
the
clear
discernment
of
those
remote
perils
.
And
as
at
this
end
of
the
glass
we
approach
to
our
view
remote
probabilities
;
so
looking
often
at
the
other
end
,
we
distance
and
remove
from
our
apprehensions
,
very
near
possibilities
of
more
important
dangers
;
namely
,
the
end
and
cessation
of
our
time
:
which
possible
hazard
,
though
it
be
as
near
as
every
succeeding
moment
,
yet
commonly
appears
at
a
great
distance
to
our
apprehension
.
These
two
ill
uses
the
world
makes
of
time
,
by
way
of
a
Prospective
glass
:
Wherefore
I
propose
this
good
one
,
derivable
from
it
in
the
nature
of
a
Mirror
or
reflecting-glass
,
to
set
before
it
often
this
image
of
the
life
of
man
made
by
the
holy
Spirit
,
viz.
its
being
but
a
shadow
,
a
dream
,
a
vapour
;
and
when
it
reflects
to
us
our
life
under
these
notions
,
we
shall
sooner
be
in
fear
of
the
ceasing
,
then
in
thought
for
the
passing
of
our
time
.
How
strangely
incongruous
is
this
practice
of
the
world
,
to
be
alwayes
confessing
and
complaining
of
the
frailty
of
our
life
,
and
yet
living
as
if
we
were
immortal
;
casting
that
away
of
which
we
lament
the
scarcitie
,
and
providing
for
the
durableness
of
that
whereof
we
acknowledge
the
impermanencie
?
And
do
not
they
act
these
parts
,
who
are
thoughtful
only
how
to
pass
their
time
,
and
to
establish
their
fortunes
?
What
would
we
say
of
one
who
having
his
veins
cut
,
to
bleed
to
death
,
were
making
his
horoscope
in
stead
of
his
confession
?
Yet
may
not
this
be
said
the
case
of
those
,
who
seeing
the
continual
elapse
and
expiration
of
their
time
,
are
studying
to
know
what
shall
become
of
it
?
Did
ever
any
person
in
a
dangerous
sickness
put
out
his
estate
for
term
of
life
?
and
yet
in
this
evident
uncertaintie
of
our
time
to
come
,
we
are
often
putting
out
not
only
our
present
,
but
ev'n
our
pleasant
possession
of
it
,
upon
protracted
expectations
.
Is
not
this
venture
made
by
such
who
are
in
painful
pursuits
and
purchases
of
not
only
ungodly
,
but
unlikely
reversionarie
pleasures
?
never
thinking
of
the
course
of
time
,
which
runs
on
incessantly
,
as
to
the
consumption
of
our
life
,
but
not
to
the
carriage
of
it
,
so
far
as
we
have
bargain'd
for
the
term
of
our
future
possession
.
These
precautions
are
suggested
to
us
ev'n
by
simple
natural
prudence
;
which
from
the
mouth
of
the
Philosophers
,
advises
us
to
draw
of
Time
as
of
a
torrent
,
which
runs
not
long
by
us
;
and
out
of
which
we
must
store
our
reserve
,
providing
against
that
shall
be
pass'd
and
exhausted
.
Let
those
then
(
who
in
stead
of
laying
it
up
in
conserves
for
that
provision
,
are
drawing
of
it
,
only
to
make
bathes
for
their
present
solace
and
delicacie
)
remember
Dives
;
who
(
after
having
done
nothing
but
bathe
and
anoint
his
body
in
this
torrent
)
came
quickly
to
languish
for
a
drop
of
water
.
O
what
would
not
the
prodigals
of
Time
in
that
case
,
give
for
some
grains
of
that
sand
,
which
seem'd
too
many
to
them
while
they
were
passing
heretofore
through
their
hour-glasses
?
While
they
may
therefore
,
by
laying
it
up
,
convert
that
sand
into
incorruptible
treasure
;
Let
them
consider
and
esteem
those
grains
,
not
for
what
they
are
,
but
what
they
may
be
made
:
and
since
we
cannot
stop
the
hole
they
run
through
now
,
let
our
cares
and
attentions
run
along
with
them
to
gather
all
we
can
in
this
their
passage
;
by
this
means
our
hours
goe
not
from
us
,
whilst
we
goe
along
with
them
.
And
since
we
are
so
convinc'd
of
the
velocitie
of
time
,
let
us
match
it
with
our
celeritie
in
making
beneficial
uses
of
it
;
for
as
S.
Augustine
sayes
elegantly
,
He
only
may
be
said
Master
of
time
,
who
in
the
swiftest
current
of
it
,
layes
such
foundations
as
are
not
transitory
.
Prosperitie
is
accompanied
with
one
,
no
small
prejudice
,
(
as
to
the
keeping
a
good
accompt
of
time
)
by
having
no
sensible
marks
,
that
remonstrate
the
swift
flux
and
decursion
of
our
hours
.
For
as
while
the
Sun
runs
through
an
ev'n
and
cloudless
skie
,
we
hardly
perceive
the
motion
till
it
meet
some
cloud
,
through
which
as
it
passes
,
we
discern
more
sensibly
the
past
course
and
progression
:
so
in
the
motion
of
our
time
,
as
long
as
it
is
passing
through
the
serenitie
of
this
lower
element
,
in
various
temporal
felicities
;
we
little
think
of
the
swiftness
and
haste
it
makes
,
through
this
fair
way
to
an
end
and
expiration
;
but
when
it
meets
with
some
unequal
and
obscure
intervention
,
through
which
it
is
to
be
transported
,
then
we
reflect
upon
that
velocitie
wherewith
it
flew
in
those
elaps'd
occurrences
;
and
we
perceive
how
unlasting
and
momentary
those
vanish'd
delights
were
in
their
past
transition
.
SECT
.
III
.
Advices
to
the
happy
ones
of
this
world
,
to
attend
the
passage
of
their
time
.
COnsidering
the
aptness
of
transitory
happiness
to
deceive
us
in
the
transitoriness
of
our
time
;
the
motion
whereof
is
rendred
insensible
,
by
the
stilness
and
ease
of
our
senses
,
while
their
appetites
are
carry
d
smoothly
forward
in
this
motion
;
it
imports
the
easie
and
prosperous
lives
of
this
age
,
to
apply
the
most
attentive
vigilancie
to
the
consideration
of
their
time
.
And
those
familiar
watches
we
use
to
set
to
bring
the
hours
before
us
as
they
pass
(
I
mean
our
clocks
)
may
be
of
excellent
use
;
if
we
design
them
,
not
only
as
civil
servants
,
but
as
militant
Sentinels
,
to
advertise
us
every
hour
,
that
the
enemie
is
advanc'd
a
step
upon
us
.
For
truly
death
(
as
being
come
nearer
us
)
may
be
said
to
speak
louder
and
louder
to
us
in
every
succeeding
clock
;
and
those
who
mark
it
,
may
hear
his
voice
,
whilst
by
this
reflection
the
striker
of
every
bell
,
becomes
as
it
were
a
tongue
set
into
a
Deaths-head
,
shrilly
allarming
our
ears
each
hour
with
fresher
news
of
his
approach
.
And
as
every
toling
bell
may
be
said
to
be
the
clock
of
death
,
so
every
clock
may
be
term'd
,
not
unaptly
,
the
Passing
bel
of
time
,
which
tells
us
the
expiring
of
the
last
hour
;
by
which
our
thoughts
may
anticipate
the
like
in
all
that
are
to
come
:
If
the
passages
then
were
open
and
unobstructed
between
our
ears
and
our
hearts
,
the
sound
of
every
bell
might
seem
to
articulate
these
words
,
The
time
past
is
dead
,
the
present
dying
,
the
future
doubtful
of
ever
living
to
you
:
and
sure
(
if
these
alarms
were
heard
as
often
as
they
ring
)
they
would
keep
those
more
awake
,
then
they
seem
to
be
,
who
slumber
away
the
most
part
of
their
life
,
resting
,
by
the
repletion
of
their
senses
.
Are
we
not
advis'd
to
watch
continually
,
because
we
know
not
at
what
hour
of
the
watch
the
enemy
comes
?
but
though
we
do
sleep
in
the
intervals
,
yet
how
much
a
greater
shame
is
it
not
to
wake
when
we
are
call'd
upon
and
told
that
he
is
advanc'd
?
wherefore
the
missioners
of
France
(
who
are
living
marks
of
a
true
Apostolical
succession
)
seek
to
establish
this
practice
in
all
places
where
they
teach
,
that
persons
of
all
conditions
,
make
some
short
address
to
God
,
at
the
striking
of
every
clock
.
Which
act
is
consistent
with
the
imployment
of
all
vocations
,
and
conducing
much
to
the
complying
with
our
chief
calling
of
Christian
,
without
diversion
of
our
secondary
duties
:
for
in
some
it
induces
a
pious
familiaritie
with
God
,
and
carries
the
thought
of
him
along
in
the
pursuit
of
their
business
in
hand
;
and
for
the
common
sort
,
(
whose
callings
seem
to
weigh
and
depress
their
thoughts
down
to
the
earth
)
these
little
intervenient
raisings
of
their
minds
upward
keep
them
from
growing
crooked
by
standing
so
continually
stooping
and
declined
,
which
is
but
necessary
:
For
though
it
be
not
required
that
persons
of
all
Callings
have
their
minds
,
for
the
most
part
,
actually
erected
towards
heaven
;
yet
is
it
requisite
to
keep
them
habitually
straight
,
that
when
the
due
seasons
demand
the
raising
them
towards
God
,
their
shape
may
appear
in
a
fair
and
becoming
rectitude
.
And
because
this
practice
is
,
in
my
opinion
,
very
serviceable
,
as
to
the
enducing
a
good
habit
of
mind
towards
the
presence
of
God
;
I
humbly
recommend
to
every
one
that
shall
vouchsafe
to
read
this
petition
,
the
giving
some
little
short
answer
to
the
call
of
every
clock
,
which
seems
to
summon
them
to
give
God
some
acknowledgment
of
the
hour
past
:
though
we
do
but
set
our
hand
anew
to
the
bond
of
our
Redemption
,
signing
to
Christ
the
debt
we
acknowledge
to
his
Cross
,
yet
ev'n
this
little
hourly
recognition
of
the
mercie
of
the
time
past
,
may
procure
us
more
credit
then
we
imagine
for
the
time
to
come
.
And
as
for
those
who
are
so
much
masters
of
their
dayes
,
that
they
attend
not
to
the
publick
account
of
time
,
but
reckon
by
their
own
private
measures
which
they
carry
about
them
;
let
me
beseech
them
,
as
often
as
they
take
measure
of
the
day
by
those
artificial
motions
,
to
pass
on
forward
with
their
thoughts
as
far
as
to
the
first
mover
;
suffering
not
the
rational
nature
to
be
less
faithful
in
the
accompt
of
his
time
to
his
Maker
,
then
the
inanimate
matter
is
to
his
master
:
and
if
our
Watches
do
us
this
good
office
of
carrying
our
minds
towards
God
upon
their
motions
,
ev'n
when
they
goe
false
for
Time
,
they
will
goe
true
for
eternitie
.
And
this
is
a
better
use
then
we
usually
make
of
our
Watches
,
especially
such
as
wear
them
rather
for
their
matter
then
their
motion
,
and
more
to
pass
their
time
,
then
to
reckon
it
;
using
indeed
their
time
it self
no
otherwise
then
their
Watches
,
whilst
they
esteem
it
more
for
the
fair
and
pleasant
outside
,
then
for
the
propertie
and
uses
.
Thus
happily
,
this
light
mark
set
upon
the
fancie
of
some
of
my
Readers
,
may
make
more
impression
then
a
more
weighty
precept
lay'd
upon
their
conscience
,
whereof
there
are
many
,
upon
this
subject
,
too
heavie
for
Courtiers
to
carry
about
them
;
but
this
is
so
portable
,
as
I
may
hope
it
may
be
admitted
ev'n
into
that
nice
societie
.
How
careless
is
the
world
in
giving
a
good
accompt
to
God
of
their
time
,
and
yet
how
curious
in
making
Time
give
a
just
accompt
of
it self
to
them
?
Art
hath
found
means
to
set
such
Spyes
and
Watches
on
the
Sun
,
that
he
cannot
look
out
,
but
they
take
hold
(
as
I
may
say
)
of
his
shadow
and
stay
that
,
forcing
it
to
tell
them
how
far
he
is
gone
that
day
.
And
who
does
not
hearken
to
the
natural
Sun's
voice
,
when
he
cries
,
Labour
while
you
have
light
,
the
night
comes
when
no
body
can
work
?
This
warning
all
the
negotiators
of
the
age
take
,
and
thereby
measure
their
intendments
:
may
not
then
this
reproach
of
our
Sun
of
righteousness
be
fitted
to
this
practice
of
the
world
,
when
the
Sun
speaks
to
you
in
his
own
name
,
then
you
receive
and
believe
his
advertisements
;
but
what
he
saith
to
you
in
the
Creators
name
that
sent
him
,
finds
no
regard
or
attention
in
you
?
for
all
the
informations
the
Sun
brings
us
,
(
as
to
the
natural
course
of
our
dayes
,
as
also
the
seasons
and
properties
of
our
years
)
are
carefully
observ'd
;
and
this
is
as
speaking
to
us
in
his
own
name
:
but
for
those
intellectual
advertisements
he
offers
us
,
(
as
the
being
a
visible
figure
of
that
spiritual
light
allow'd
us
to
finish
our
spiritual
works
;
since
the
motion
and
remove
of
the
Sun
is
a
continual
remembrancer
of
that
eternal
night
,
which
is
running
so
swiftly
towards
us
)
how
seldome
do
these
suggestions
,
presented
in
the
name
of
his
Creatour
,
how
seldom
find
they
our
serious
animadversion
?
How
prudent
then
!
nay
how
blessed
are
they
whose
studies
have
taken
so
rightly
the
elevation
of
their
spiritual
Pole
,
that
their
hours
are
drawn
like
so
many
lines
upon
every
day
whereon
the
Sun
of
righteousness
marks
the
moral
motion
of
their
time
.
In
proportion
to
whom
by
practising
upon
our
Watches
,
as
I
have
propos'd
,
we
may
by
degrees
come
to
make
them
celestial
Dials
,
drawing
from
them
an
accompt
of
the
moving
of
Gods
Spirit
in
our
souls
.
Of
such
celestial
Mathematicians
it
is
S.
Gregory
sayes
,
Time
runs
on
,
but
carries
not
away
the
righteous
man
because
it
cannot
lift
him
up
.
The
fluentness
and
inconsistencie
of
time
has
not
this
inconvenience
,
to
deny
us
the
taking
a
dimension
of
it
;
which
(
as
I
have
said
)
every
one
attends
,
and
thereby
rules
and
proportions
his
business
,
his
recreations
and
his
religious
duties
;
wherefore
God
too
,
to
whom
we
owe
all
time
,
seems
in
this
world
to
stand
to
our
discretion
,
for
what
time
we
will
allow
him
;
nay
,
rather
like
a
Suitor
then
a
Soveraign
,
he
sayes
himself
he
is
content
to
stand
at
the
door
and
knock
to
see
if
we
be
at
leasure
;
and
we
ordinarily
account
our selves
respectful
enough
to
him
,
if
we
let
him
into
our
thoughts
morning
and
evening
,
though
ev'n
then
it
be
custom
that
admits
him
,
rather
then
consideration
that
seeks
him
.
In
Courts
does
not
God
seem
to
be
lodged
only
in
the
Chappel
,
coming
seldom
abroad
into
any
of
the
other
rooms
of
State
or
Councel
?
as
't
is
the
time
assign'd
of
course
to
the
Chappel
,
that
carries
the
Courtiers
thither
,
towards
Gods
presence
;
whereto
they
scarce
make
any
free-will-offering
of
their
own
time
,
though
God
makes
this
advantagious
offer
to
them
,
which
is
verifi'd
in
nothing
more
precisely
,
then
in
this
particular
of
our
time
,
Give
and
it
shall
be
given
unto
you
,
a
good
measure
pressed
down
,
and
running
over
into
your
bosome
;
for
the
exchange
propos'd
is
no
less
then
Eternitie
.
To
such
therefore
as
shall
be
perswaded
by
these
considerations
,
to
exchange
ev'n
what
they
cannot
keep
for
what
they
can
never
lose
;
I
will
recommend
a
very
profitable
method
for
this
commerce
:
which
is
,
to
assign
some
of
their
best
moments
to
this
negotiation
,
namely
,
the
first
of
every
morning
as
soon
as
they
find
their
souls
(
as
I
may
say
)
quick
in
their
bodies
,
since
every
mornings
waking
is
an
image
of
our
first
animation
,
as
every
nights
sleep
is
of
our
expiring
;
for
surely
the
first
born
of
our
souls
are
most
specially
due
to
their
Creator
,
which
was
insinuated
by
Gods
claim
to
all
the
material
primogenitures
.
And
of
the
spiritual
issues
of
our
lives
,
these
first-births
of
every
day
,
are
the
fittest
to
be
offer'd
;
not
only
as
they
are
of
obligation
,
but
as
of
most
benefit
to
our selves
:
for
this
first
motion
of
our
wills
may
easily
dispose
and
apply
our
fancie
,
before
the
seducing
spirit
(
which
alwayes
watches
)
hath
presented
it
with
any
light
images
to
play
with
;
who
when
he
thus
finds
the
holy
Spirit
possess●d
of
his
avenues
,
will
be
fain
to
goe
,
at
least
,
a
great
way
about
,
before
he
can
get
into
our
apprehensions
.
Now
sleep
naturally
allays
and
stills
the
storms
of
our
passions
which
rise
in
our
fancies
(
that
emotion
which
continues
in
sleep
,
deserving
rather
to
be
called
air
stirring
,
then
wind
blowing
,
because
it
disorders
not
our
reason
)
so
that
the
morning
finds
our
minds
much
calmer
and
ev'ner
,
then
after
the
imagination
hath
stirr'd
up
the
sensitive
appetite
,
by
such
species
as
incense
that
turbulent
part
of
the
soul
.
Wherefore
before
this
discomposure
and
division
of
the
souls
faculties
,
the
morning
must
needs
be
the
fittest
time
to
look
upon
it
in
the
most
united
and
entire
condition
;
and
consequently
the
properest
to
offer
it
to
God
,
who
demands
the
whole
heart
,
mind
,
and
strength
of
man
Moreover
,
some
few
grains
of
incense
will
perfume
the
Temple
of
the
holy
Ghost
,
more
then
a
far
greater
proportion
,
after
it
hath
been
annoy'd
with
ill
savours
:
wherefore
in
this
first
vacuitie
of
our
awaking
minds
,
before
any
vain
images
have
breath'd
their
air
into
the
fancie
,
I
would
recommend
the
firing
this
gr●●n
of
incense
in
the
temple
,
namely
,
the
repeating
this
word
Eternitie
twice
or
three
with
an
attentive
consideration
.
(
For
meth
nks
it
may
not
be
unfi●y
call'd
a
Spiritual
Mercurie
,
being
of
so
subtile
a
nature
,
as
we
can
hardly
take
it
into
our
mouths
but
it
will
fly
and
disperse
●t
self
into
all
the
vains
of
our
hearts
,
and
produce
some
operation
:
)
and
I
may
safely
promise
,
that
this
li●tle
grain
,
which
may
properly
be
term'd
the
se●d
of
the
kingdom
of
God
,
)
though
it
seems
so
small
when
it
is
f
rst
cast
into
our
thoughts
,
will
grow
up
by
degrees
to
spread-such
branches
,
as
ev'n
the
highest
speculations
may
build
their
nests
in
them
;
for
the
thought
of
Eternitie
,
when
it
takes
root
and
spreads
in
our
meditation
,
is
able
to
bear
and
support
the
whole
frame
of
speculative
and
practical
devotion
.
Wherefore
if
Courtiers
could
be
perswaded
to
carry
the
thought
of
Eternitie
abroad
with
them
into
the
usually
infected
air
they
breath
in
;
I
dare
say
they
would
find
it
an
excellent
preservative
against
the
common
contagions
of
transitorie
vanities
:
For
certainly
,
wheresoever
the
serious
consideration
of
●t
(
which
may
aptly
be
called
our
Ark
of
alliance
with
God
)
shall
be
placed
,
all
the
Idols
of
temporary
trifles
,
will
by
degrees
,
like
Dagon
,
not
only
lose
their
hands
,
but
ev'n
their
heads
by
this
conjunction
;
And
when
endlessness
and
everlastingness
is
set
,
in
our
thoughts
,
by
things
uncertain
to
last
one
moment
,
and
cert
in
to
end
within
a
very
few
;
these
two
notions
compared
together
,
will
easily
reclaim
any
reasonable
mind
,
first
from
vain
act
ons
,
and
then
from
such
affections
and
desires
:
after
which
manner
we
may
break
off
both
the
hands
and
the
head
of
the
worlds
Idol
.
I
will
therefore
leave
this
Soveraign
confection
of
King
David
at
the
beds
head
of
Courtiers
,
for
them
to
take
every
morning
at
their
waking
;
All
other
things
perish
;
Ps.
101
but
thou
O
Lord
art
the
same
,
and
thy
age
passeth
not
away
Having
given
the
mind
this
breakfast
;
besides
that
time
of
the
day
which
custome
assigns
for
spiritual
refection
,
I
will
re-mind
you
of
that
motion
of
making
some
little
pauses
at
every
clock
,
whether
by
a
mental
only
,
or
some
manifest
Act
,
as
the
present
occasion
allows
:
Which
little
Parenthesis
needs
not
be
so
long
,
as
to
break
the
sense
of
our
present
action
,
and
yet
its
gain
of
time
will
be
very
important
.
By
these
steps
our
thoughts
descend
easily
to
our
evenings
recollection
of
our
whole
days
employment
;
which
is
as
requisite
for
all
,
who
intend
to
keep
an
accompt
of
their
time
,
as
a
Journal
to
a
Register
.
This
review
and
abridgment
of
the
day
,
keeps
the
value
of
our
time
alwayes
in
our
eye
;
and
as
it
is
truly
said
of
Play
,
that
no
body
loses
so
much
that
playes
but
ready
mony
,
as
those
who
run
upon
the
score
;
so
certainly
those
who
look
upon
the
time
they
lose
,
never
run
out
so
much
,
as
those
who
goe
upon
trust
with
their
souls
from
one
confession
to
another
without
this
dayly
recollection
,
which
keeps
the
time
ready
currant
before
their
minds
.
And
without
doubt
the
life
of
a
Christian
should
be
govern'd
like
the
course
of
a
Seaman
,
who
keeps
quotidian
reckonings
from
every
elevation
he
takes
;
whereby
he
judges
of
his
advances
and
deviations
in
his
voyage
.
So
we
by
this
dayly
observation
and
accompt
of
our
time
,
come
to
know
whereabouts
we
are
in
our
spiritual
course
.
Another
great
benefit
results
from
this
method
,
which
is
the
bringing
us
acquainted
with
our selves
,
who
are
very
often
the
greatest
strangers
we
converse
with
in
the
world
;
for
our
faultie
Nature
commonly
seeks
to
thrust
us
into
a
croud
of
other
familiarities
,
that
we
may
not
easily
distinguish
her
particular
faults
;
there
is
an
application
in
the
world
call'd
the
study
of
men
,
much
esteem'd
;
yet
usually
our selves
,
the
only
person
in
the
world
we
are
bound
to
know
,
is
the
least
studied
by
us
.
O
that
they
who
cast
away
so
much
time
upon
their
glasses
,
would
learn
that
for
the
most
part
,
they
are
there
disguising
themselves
to
themselves
;
whereas
this
other
mental
reflection
,
I
propose
,
shall
do
the
quite
contrary
,
viz.
give
them
a
true
representation
of
themselves
,
and
ev'n
the
finding
themselves
advance
in
years
by
this
recollecting
mirror
,
shall
be
rather
a
delight
then
a
displeasure
;
for
time
as
it
runs
away
,
shall
bring
new
beauties
to
that
mind
,
which
is
solicitous
in
this
dayly
review
of
it self
.
Wherefore
this
constant
survey
of
our
consciences
is
commonly
propos'd
,
not
only
in
order
to
proficiencie
,
but
ev'n
to
perseverance
in
true
Christianitie
.
When
I
reflect
upon
the
common
strain
and
composition
of
the
world
,
I
conclude
it
most
useful
for
the
close
of
this
discourse
,
to
combat
this
familiar
abuse
of
our
presuming
upon
the
recoverableness
of
time
;
which
many
accompt
upon
simply
by
their
own
intending
it
;
as
if
a
good
purpose
very
remotely
assign'd
,
were
securitie
enough
for
this
redemption
.
How
many
are
there
who
think
it
sufficient
to
allot
their
old
age
for
this
assignation
?
which
is
methinks
the
same
thing
,
as
to
bid
a
Creditor
provide
to
pay
himself
,
for
God
must
furnish
his
own
assignment
.
How
foolish
an
ingratitude
is
this
,
to
give
from
God
all
we
are
in
possession
of
,
and
to
expect
he
should
be
invited
to
give
us
much
more
for
the
redemption
of
our
forfeit
?
Let
those
who
design
this
recovery
,
consider
how
improbable
this
project
is
,
(
supposing
that
voluntary
sorrow
and
repentance
is
the
least
they
can
conceive
to
offer
for
this
ransome
,
)
to
allot
a
time
for
this
work
,
wherein
naturally
we
can
do
nothing
but
grieve
and
lament
our
infirmities
and
miseries
,
to
wit
,
in
our
old
age
or
our
accidental
sickness
,
which
illegitimates
all
the
species
of
sufferance
,
by
effacing
the
mark
that
only
renders
it
currant
with
God
;
that
is
,
the
stamp
of
our
own
voluntary
election
:
for
as
there
is
no
time
lost
but
by
a
free
engagement
,
so
there
is
none
to
be
recover'd
,
but
by
voluntary
penalties
.
Wherefore
to
design
old
age
or
sickness
for
satisfaction
of
our
youthful
debts
,
is
as
if
a
Merchant
should
account
his
Creditor
satisfi'd
,
by
a
shipwrack
or
some
other
ruine
of
his
estate
.
Let
us
not
therefore
incur
this
absurd
improvidence
,
but
by
the
warning
of
God
himself
,
let
us
(
while
we
have
it
)
redeem
the
time
,
because
the
dayes
are
evil
:
and
since
Christ
hath
told
us
,
the
ill
of
every
day
is
too
much
for
it self
;
let
us
not
venture
to
put
wilfully
the
evils
of
many
dayes
together
,
but
make
every
day
provide
for
it self
by
this
quotidian
spiritual
Audit
and
recollection
.
Oh
how
admirable
is
the
infinite
mercie
of
God
,
who
sayes
,
All
the
day
long
have
I
stretch'd
forth
my
hands
to
people
that
believ'd
me
not
;
answering
to
that
of
the
Lord
will
make
more
stay
,
not
come
as
yet
.
What
wonder
then
if
he
come
at
last
like
a
Thief
in
the
night
and
destroy
us
?
for
he
that
for
a
while
is
content
to
stand
at
the
dore
and
knock
,
cannot
be
kept
out
when
he
will
break
in
upon
us
;
and
at
that
terrible
instant
how
many
millions
of
pleasant
years
would
we
exchange
for
the
respite
of
one
sorrowing
minute
?
I
will
therefore
propose
to
all
the
rejoicers
in
the
loss
of
their
time
,
either
absolutely
to
resolve
never
to
intend
the
recovery
of
their
lost
time
;
or
else
as
soon
as
they
do
resolve
it
,
to
begin
;
since
few
will
wholly
resign
their
right
to
a
happy
eternitie
,
and
yet
the
most
part
do
actually
,
that
which
intentionally
they
disclaim
.
For
,
Now
,
while
it
is
call'd
to
day
,
is
the
acceptable
time
,
we
only
are
assured
of
:
and
only
to
the
spiritual
oeconomie
of
such
Stewards
,
who
watch
every
day
for
the
coming
of
their
Master
,
this
reward
is
promis'd
,
Blessed
is
he
whom
when
the
Lord
comes
he
shall
find
doing
thus
,
for
he
will
set
him
over
all
his
goods
;
which
are
no
less
then
eternal
.
Whereupon
the
holy
Bishop
of
Geneva
was
wont
to
give
this
advice
;
Let
us
be
so
faithful
in
the
management
of
our
time
,
that
God
may
be
invited
to
trust
us
with
his
eternitie
;
in
confirmation
of
which
Councel
,
I
will
add
this
of
God
himself
,
Eccles
.
51.38
.
Work
your
work
betimes
,
and
he
will
give
you
your
reward
in
his
time
.
The
sixth
Treatise
.
Of
Venial
Sin
.
In
three
Sections
.
SECT
.
I.
Of
the
Nature
and
Malignitie
of
Venial
Sin
.
THose
who
set
this
Watch
we
have
prescrib'd
upon
their
hours
,
may
be
truly
said
to
disappoint
the
Enemie
of
his
seed-time
;
leaving
him
little
night
by
this
regular
vigila●cie
and
attention
to
the
p●ssage
of
their
dayes
.
By
which
means
,
his
plants
th●t
are
mortally
venomous
,
m●y
be
kept
from
taking
roo●
.
Yet
are
there
certain
noysome
weeds
,
(
which
the
rankness
of
our
earth
doth
naturally
produ●e
,
si●ce
it
was
acc●●sed
which
,
though
they
do
not
quite
choak
the
good
gr●in
▪
yet
substract
●●ch
from
that
aliment
w●ereo●
depe●d●
the
thriving
and
growth
of
it
:
wherefore
it
foll●w●
now
●pp
si●ely
to
give
some
dir●ctions
in
order
to
the
weeding
of
these
noxious
excrescencie●
.
Such
I
may
properly
t●rm
all
our
inord●nate
p●●sions
and
affections
,
that
trespass
never
so
little
against
our
rule
of
loving
God
and
our
neighbour
;
but
exceed
not
so
far
,
as
to
break
off
the
love
du●
to
either
,
though
they
bow
it
somewhat
from
the
straightness
of
that
Precept
,
which
is
the
rule
and
square
of
it
.
Of
this
kind
are
all
our
over-sharp
angers
,
or
animosities
,
and
all
sorts
of
inordinate
appetences
,
either
mental
or
corporal
;
which
I
refer
to
the
title
of
Passions
:
and
under
the
notion
of
aff●ctions
,
I
understand
all
loves
and
desires
apply'd
ev'n
to
licit
obj●cts
,
but
exceeding
in
measure
the
mean
prescrib'd
by
right
reason
;
which
must
consequently
be
some
offence
against
God
the
Fountain
and
supreme
Being
of
Reason
;
and
though
not
so
much
as
to
incur
His
greatest
anger
,
denounc'd
against
the
full
violation
of
his
precepts
,
yet
sufficient
to
deserve
his
dislike
.
Which
difference
Divines
express
thus
;
that
those
sins
which
turn
our
faces
directly
backward
from
the
way
of
eternal
life
,
are
mortal
,
as
tending
to
eternal
death
:
Those
which
do
but
digress
and
stray
a
little
out
of
it
,
(
without
the
other
retrogradation
)
are
venial
,
that
is
,
pardonable
;
as
adjudged
only
to
temporal
penalties
for
expiation
.
The
last
therefore
do
but
divert
our
souls
from
the
straightness
of
their
course
,
by
some
little
bending
and
deflection
towards
the
creature
;
the
other
totally
avert
them
by
an
absolute
conve●sion
to
the
creature
,
fully
opposite
to
the
commandments
of
the
Creator
;
and
by
this
direct
opposition
,
must
consequently
tend
to
an
eternal
separation
from
God
.
Our
laws
have
terms
very
proper
to
explain
the
distinction
between
these
two
sorts
of
sin
.
There
are
some
crimes
we
call
capital
,
and
others
penal
:
to
this
last
head
,
all
lesser
breaches
of
the
law
are
referr'd
under
the
notion
of
misdemeanours
,
which
are
not
sentenc'd
to
death
,
but
other
temporary
punishments
:
So
that
I
conceive
Venial
sins
are
significantly
express'd
to
us
,
by
this
term
of
spiritual
misdemeanors
;
under
which
notion
S.
Paul
comprises
these
lighter
peccancies
,
of
which
he
admonisheth
the
Corinthians
,
I
fear
when
I
come
,
I
shall
not
find
you
such
as
I
would
;
lest
there
be
debates
,
envyings
,
2
Cor
.
12
20.
wraths
,
strifes
,
whisperings
,
swellings
;
that
is
,
little
pettie
ill
offices
,
or
trivial
vanities
;
all
which
are
trespasses
against
the
Divine
Justice
,
but
not
offences
that
incur
capital
punishment
.
And
when
the
righteous
man
is
said
to
fall
seven
times
a
day
,
it
cannot
be
understood
,
a
downright
fall
;
but
rather
so
many
foils
given
the
spirit
by
the
flesh
in
their
continual
wrestlings
,
and
contention
.
For
the
spirit
cannot
be
said
to
be
thrown
down
,
till
it
fall
from
the
grace
of
God
,
whereof
these
little
stoopings
under
the
frailtie
of
humane
nature
,
make
us
not
guilty
.
But
't
will
be
needless
for
me
to
treat
the
case
as
a
Casuist
,
to
convince
the
dissenters
from
this
doctrine
;
since
they
who
disagree
with
us
,
are
the
most
concern'd
,
by
their
own
confession
,
in
this
cleanness
and
expurgation
I
shall
propose
;
because
those
who
hold
all
sins
to
be
mortal
,
are
the
most
strictly
obliged
to
endeavour
an
exemption
,
ev'n
from
the
least
transgressions
.
The
most
steddie
hands
draw
straighter
lines
(
specially
when
they
are
to
be
long
ones
)
guided
by
a
rule
then
by
their
own
unassisted
motion
;
wherefore
our
heavenly
Father
fastned
their
rule
and
square
to
the
first
children
he
began
to
teach
,
by
exterior
figures
and
characters
;
setting
it
upon
their
arms
and
between
their
eyes
,
that
in
all
the
strayings
and
evagations
of
their
thoughts
,
the
presence
of
this
guide
might
recall
them
.
And
surely
one
of
the
chief
occasions
of
the
obliquitie
and
wryness
of
the
actions
of
Christians
,
is
the
incogitancie
,
and
thoughtlessness
on
this
precept
,
exhibited
by
Christ
Jesus
for
the
regulation
of
our
lives
▪
Mat
.
5.48
.
Be
you
perfect
as
your
heavenly
Father
is
perfect
;
which
doth
not
import
an
equalitie
,
but
a
similitude
in
perfection
;
the
identitie
is
intended
in
the
kind
,
not
in
the
degrees
of
puritie
,
as
our
souls
a●e
the
perfect
images
of
God
in
their
reasonable
nature
,
not
in
the
extent
of
their
excellence
.
Our
part
is
,
to
preserve
a
puritie
in
our
thoughts
and
actions
,
conformable
,
though
not
commensurate
unto
Gods
:
We
must
therefore
in
the
first
place
,
firmly
imprint
this
perswasion
in
our
minds
,
that
this
model
of
uprightness
is
expos'd
unto
us
not
only
as
an
attractive
proposition
,
but
as
an
obliging
pattern
:
and
consequently
,
we
must
keep
this
resemblance
of
perfection
always
in
our
eye
,
which
he
(
who
first
stain'dd
our
immaculate
nature
)
doth
continually
labour
to
withdraw
from
our
attention
,
to
oppose
the
reparation
of
the
image
he
has
defac'd
;
insomuch
as
ev'n
those
who
may
be
said
,
not
to
wrastle
against
flesh
and
bloud
;
that
is
,
against
the
grosser
impurities
of
our
corrupt
nature
,
Eph.
6.12
.
are
still
invaded
by
the
principalities
and
powers
of
spiritual
wickednesses
.
There
are
many
,
before
whom
the
Tempter
dares
not
appear
,
but
as
Lucifer
,
rising
in
the
morning
;
for
as
Prince
of
darkness
,
he
would
rather
fright
then
fancie
such
commercers
.
As
he
compasses
the
earth
he
takes
all
habits
which
conduce
best
to
his
access
,
respectively
to
his
several
addresses
:
where
this
subtile
spirit
finds
he
cannot
easily
be
receiv'd
,
as
in
his
kingdom
like
a
Prince
,
he
will
come
ev'n
like
a
Pedler
;
bring
in
all
kind
of
toyes
and
trifles
to
trade
for
;
and
with
many
harmless
souls
,
he
hath
no
greater
commerce
then
these
pettie
seducements
,
leading
them
astray
by
some
inordinate
affections
.
The
fallacies
of
trifles
,
(
as
the
Wise
man
saith
)
obscures
better
things
,
and
the
inconstancie
of
desires
perverts
well-meaning
minds
.
Are
there
not
many
well-dispos'd
spirits
,
of
which
we
may
say
,
they
are
subject
to
be
over-reach'd
by
the
Seducer
,
only
in
the
form
of
a
Charlatan
;
because
they
will
take
some
receits
from
him
as
curiosities
,
though
they
will
not
trust
him
with
their
health
?
He
may
put
off
to
them
many
vain
faultie
delights
,
but
no
foul
vicious
desires
;
which
may
be
resembled
to
the
using
some
outward
applications
,
by
the
advice
of
Mountebanks
,
from
whom
we
would
take
nothing
inward
;
because
we
believe
the
worst
end
of
the
one
,
to
be
but
a
harmless
effectlessness
;
but
the
danger
of
inward
recipes
is
more
serious
,
which
sober
persons
will
not
adventure
.
Thus
the
Charlatan-Spirit
,
by
his
cajollerie
,
perswades
many
easie
persons
to
set
vain
and
wanton
apparencies
,
and
liberties
upon
the
exterior
of
their
behaviors
,
which
will
take
nothing
questionably
dangerous
into
their
hearts
;
because
they
believe
the
first
consistent
with
vertue
and
pietie
,
and
by
this
insinuation
,
many
venial
sins
slide
into
very
innocent
interiour
dispositions
.
Methinks
I
may
properly
say
,
there
are
many
who
make
the
same
difference
between
venial
and
mortal
sin
,
as
most
women
do
between
the
using
white
or
red
upon
their
faces
;
of
which
two
,
the
last
is
accounted
cleanly
and
harmless
to
the
health
;
the
first
,
foul
and
offensive
to
it
;
wherefore
many
who
are
very
free
in
using
red
,
will
not
allow
the
use
of
white
.
So
there
are
divers
who
scruple
not
venial
sin
,
because
't
is
consistent
with
the
life
of
grace
,
and
doth
much
set
off
to
them
the
gusts
of
flesh
and
bloud
;
yet
they
will
not
resolvedly
admit
mortal
sin
,
because
't
is
inconsistent
with
the
life
of
Grace
,
which
they
are
conscientious
enough
to
prefer
before
their
worldly
appetites
.
But
let
me
desire
such
weak
devotions
to
reflect
,
that
,
as
it
is
said
of
red
,
at
least
,
it
alwayes
spoils
the
natural
complexion
;
so
doth
all
venial
sin
take
away
the
proper
beautie
of
Grace
,
and
keeps
it
so
pale
,
as
it
never
hath
the
colour
of
zeal
;
which
tincture
should
shine
out
and
blaze
in
Christian
vertue
.
To
such
infirm
discolour'd
pieties
it
is
,
I
address
this
exhortation
,
and
for
whom
I
implore
of
God
his
mercie
,
by
the
profit
of
this
remonstrance
,
according
to
this
command
of
his
holy
Spirit
,
S.
Tho
.
ep
.
1.
c
.
5.
v.
16.
Who
knows
his
brother
sins
a
sin
not
unto
death
,
let
him
ask
life
,
and
it
shall
be
given
him
.
Let
all
presumers
on
their
steddiness
in
the
way
of
grace
,
remember
the
admonition
of
the
Wise
man
,
Eccles
.
19.1
.
He
that
neglects
small
things
▪
shall
fall
by
little
and
little
;
for
there
is
no
custom
so
weak
,
that
hath
not
more
power
over
our
nature
,
then
we
intend
to
give
it
:
insomuch
as
there
are
many
mastered
unawares
by
those
actions
,
the
effects
whereof
,
they
conceive
to
be
at
their
disposure
.
For
as
we
see
children
turn
round
so
long
in
sport
,
that
they
fall
down
at
last
,
when
they
would
stand
;
so
there
are
many
,
who
playing
in
the
mazes
of
little
faults
,
bring
their
minds
to
such
a
diziness
,
as
throws
them
down
when
they
mean
to
stand
and
intermit
that
amusement
.
Nor
doth
this
our
common
plea
of
the
propensitie
of
our
natures
to
such
declinations
defend
us
;
for
't
is
not
the
natural
aptness
,
but
our
voluntary
adherence
to
these
misdemeanors
,
that
is
criminal
:
the
one
is
a
charge
left
upon
our
estate
by
inheritance
;
the
other
an
engagement
of
our
own
contracting
.
The
generation
that
succeeded
those
first
children
of
Israel
,
who
should
have
destroyed
the
Infidels
,
were
not
to
be
blam'd
for
letting
them
live
among
them
,
unless
they
contracted
alliance
with
them
:
so
these
defects
,
which
are
left
by
our
first
father
,
like
thorns
in
the
sides
of
our
nature
,
are
not
accounted
our
crimes
,
unless
we
marry
our
affections
to
them
.
To
be
naturally
prone
to
vanitie
,
passion
,
self-love
,
or
intemperance
,
is
neither
sin
nor
shame
in
this
our
hereditary
state
of
depravation
;
for
the
holy
Spirit
tells
us
clearly
,
James
.
1.14
.
that
every
one
is
tempted
,
and
allured
by
his
own
concupiscence
;
which
,
when
it
conceiveth
,
beareth
sin
.
Whereby
we
perceive
that
till
we
join
and
couple
our
affections
to
our
infirmities
,
the
pregnancie
of
our
single
nature
doth
not
bear
any
crime
without
the
conjunction
with
our
will
,
which
we
must
by
all
possible
means
decline
.
For
that
may
be
aptly
said
,
in
order
to
this
disswasion
,
which
God
spake
in
the
case
of
these
childrens
marrying
with
the
Infidels
;
Surely
they
will
turn
your
hearts
after
their
gods
.
1
Reg
.
11.2
.
Certainly
Solomon
little
thought
at
first
,
that
his
dalliances
with
strange
women
should
have
drawn
him
unto
Idolatrie
;
but
at
last
,
ev
n
he
unhappily
verifi'd
this
principle
;
He
who
seeks
danger
shall
perish
in
it
.
SECT
.
II
.
The
danger
of
cherishing
any
of
our
known
faultiness
,
for
fear
of
inducing
habits
.
WE
have
shew'd
you
the
nature
of
these
spiritual
misdemeanors
;
nor
can
we
too
much
detect
to
you
the
treacherousness
of
such
Inmates
,
because
we
are
commonly
betray'd
,
by
our
presumption
upon
our
strength
to
suppress
them
when
we
please
;
or
to
keep
them
,
at
least
,
from
passing
into
capital
offences
.
And
upon
this
supposition
there
are
too
many
,
whom
we
may
compare
to
Cammels
in
the
Law
,
which
were
legally
clean
in
point
of
their
heads
;
but
not
so
in
respect
of
their
feet
:
for
such
as
will
voluntarily
retain
venial
sins
only
,
may
be
said
to
be
conformable
to
the
Gospel
in
regard
of
their
heads
,
that
is
,
their
intentions
;
but
not
Evangelical
in
point
of
their
feet
,
which
signifie
their
lower
affections
:
Which
puritie
we
know
,
is
counselled
by
our
Saviour
,
telling
us
,
that
he
who
is
washed
,
must
likewise
wash
his
feet
.
And
Saint
Augustine
sayes
,
that
these
feet
are
most
fouled
by
our
walking
in
the
whited
paths
of
this
world
;
those
thorns
and
briars
which
prick
them
,
keep
them
cleaner
then
that
sweet
powder
they
tread
so
soft
upon
.
Wherefore
we
are
bound
carefully
to
shake
off
this
dust
;
for
by
our
neglect
it
easily
sticks
to
us
;
and
by
degrees
,
settles
to
such
a
fastness
that
it
require●
ev'n
the
warm
water
of
tears
to
wash
it
away
.
We
must
therefore
beware
of
cherishing
ev'n
the
least
faultie
affection
;
because
we
deceive
our selves
if
we
believe
we
do
but
retain
it
,
for
we
advance
it
;
imperceptibly
it
winds
it self
inward
,
through
the
folds
of
our
insensitive
appetites
;
so
that
we
discern
not
how
far
it
is
sinuated
,
till
we
come
to
recal
it
,
with
purpose
to
cast
it
out
;
then
we
find
how
much
it
hath
wrapped
and
enfolded
it self
in
our
desires
,
and
how
uneasie
it
is
to
extricate
this
so
deeply
engag'd
affection
.
Let
us
reflect
upon
that
terrible
example
of
the
young
man
in
the
Gospel
,
who
had
observ'd
all
the
commandments
from
his
youth
;
insomuch
as
our
Saviour
is
said
to
have
looked
upon
him
,
and
loved
him
.
Whereby
we
may
conceive
that
he
came
charg'd
with
no
mortal
sin
,
when
he
was
invited
to
wash
his
feet
;
which
had
too
much
,
as
it
seems
,
of
this
earth
sticking
to
them
,
for
the
following
of
Christ
.
That
inordinate
love
of
temporalities
,
(
whose
power
and
masterie
over
him
,
he
knew
not
)
was
strong
enough
to
hold
him
back
,
ev'n
against
the
force
of
Christs
own
voice
;
and
that
affection
which
till
then
,
had
not
ventur'd
to
attempt
the
breach
of
any
commandment
;
when
the
question
came
between
the
breaking
that
inveterate
habit
or
the
command
of
Christ
,
the
custom
of
loving
the
world
carried
it
against
so
practised
a
religious
conformitie
.
And
do
we
not
frequently
observe
,
that
familiar
practises
blind
ev'n
zeal
it self
,
as
to
the
discernment
of
our
errors
?
For
with
what
zealous
fervour
did
Jehu
destroy
the
Temples
of
Baal
;
and
yet
connived
at
the
standing
of
Jeroboams
golden
Calfs
?
It
seems
that
Time
and
Custom
had
so
cover
d
over
that
unconformitie
,
that
the
sharpest
eyes
of
zeal
could
not
penetrate
the
vail
of
habitual
error
.
Let
none
therefore
be
satisfi'd
with
their
fervour
,
in
detesting
all
notorious
sins
;
if
they
find
their
affections
combin'd
and
charg'd
with
any
known
diversion
from
the
perfect
love
of
God
:
for
surely
it
is
no
proper
address
to
God
,
for
perseverance
in
the
state
of
grace
,
to
expect
this
tolleration
of
a
friendship
and
dearness
with
our
vitious
nature
.
Those
who
study
not
much
to
know
themselves
,
should
,
methinks
,
be
at
least
as
prudent
in
Gods
cause
,
as
they
are
in
the
worlds
business
;
which
is
,
not
to
trust
too
much
to
one
they
know
not
:
and
surely
;
the
more
they
(
who
by
a
due
inquest
,
come
to
any
knowledge
of
themselves
)
are
acquainted
,
the
less
they
will
trust
themselves
,
as
to
this
kind
of
fidelitie
:
for
truly
our
nature
is
so
treacherous
,
as
we
cannot
trust
her
with
our
frailties
without
being
betray'd
into
greater
faults
.
How
commonly
do
little
offences
,
that
are
the
children
of
indifferent
actions
,
become
the
parents
of
greater
sins
?
which
is
the
industrie
of
the
evil
spirit
,
to
exalt
his
Imps
above
the
stock
from
whence
they
are
deriv'd
.
How
familiarly
do
little
light
vanities
beget
formal
pride
?
vain
and
wanton
courtings
,
vitious
passions
?
little
loose
dalliances
,
compleat
impurities
?
Small
disgusts
and
dislikes
,
direct
hatred
,
and
uncharitableness
?
The
same
issues
have
all
other
vitious
extreams
,
which
are
at
first
deriv'd
from
small
excesses
:
so
easie
is
it
for
him
(
who
(
who
was
able
to
corrupt
the
sincere
stock
of
our
whole
nature
)
when
he
finds
these
corrupt
shafts
rooted
in
us
,
to
engraff
upon
them
graffs
of
another
species
;
the
fruit
whereof
shall
exceed
the
nature
of
the
root
that
bears
it
.
For
thus
by
these
degrees
,
the
shaft
of
venial
sin
rooted
in
our
affections
,
comes
to
bear
the
fruit
of
mortal
,
which
is
,
Death
.
Let
us
consider
whether
that
subtile
enemie
,
who
can
taint
and
vitiate
ev'n
our
best
practises
and
dispositions
,
by
insinuating
vanitie
and
self-love
into
them
;
whether
it
be
likely
he
will
leave
vitious
habits
,
stopping
short
of
his
end
?
For
he
gets
nothing
by
carrying
souls
no
farther
then
Purgatory
;
all
pains
that
purifie
,
being
rather
tortures
to
him
then
triumphs
.
And
surely
we
may
imagine
,
that
ev'n
the
flames
of
Purgatory
work
upon
the
evil
spirits
by
way
of
incensing
their
envie
against
such
whose
punishments
they
perceive
to
be
in
order
to
their
eternal
triumphs
;
whilst
they
know
their
own
to
be
in
consequence
to
a
sentence
of
endless
torment
.
We
cannot
therefore
but
reasonably
apprehend
to
be
at
last
carry'd
farther
by
these
perverse
inclinations
then
we
intend
.
Let
us
not
be
deceiv'd
by
the
slow
motions
of
the
evil
spirit
;
concluding
,
that
because
we
have
long
entertain'd
these
venial
sins
,
without
their
having
carried
us
to
any
mortal
,
therefore
their
course
is
limited
.
For
it
is
a
consequence
to
the
Devils
restrain'd
power
,
to
act
but
slowly
and
indirectly
;
it
is
●ods
special
propertie
to
will
and
act
both
at
once
.
Wherefore
the
Devil
does
not
undertake
to
throw
any
down
perpendicularly
into
hell
,
but
leads
them
by
winding
and
turning
descents
:
the
motion
of
the
serp●nt
being
flexuous
and
crooked
,
the
subject
mov'd
must
needs
follow
the
manner
of
the
mover
.
Hence
it
is
that
we
should
rather
apprehend
the
farther
progress
of
such
sins
,
by
their
long
possession
of
us
,
then
judge
of
their
innocence
by
their
dilatorie
effects
:
for
we
cannot
conclude
of
our
power
to
restrain
them
,
till
we
have
really
ejected
them
;
and
those
who
are
upon
that
undertaking
,
will
soon
perceive
,
that
ev'n
their
own
will
(
upon
the
strength
whereof
they
relie
for
this
delivery
)
is
half
gain'd
against
the
proposal
of
the
understanding
;
and
as
S.
Augustine
informs
us
in
this
case
,
they
shall
find
but
a
velleitie
,
or
half
willing
,
not
an
entire
union
and
declaration
ev'n
of
that
power
towards
this
dispossession
.
If
S.
Paul
(
who
had
the
power
of
casting
out
all
Devils
but
his
own
)
did
so
much
apprehend
his
incroachment
,
shall
we
venture
to
harbour
any
of
the
evil
spirits
emissaries
,
and
presume
we
are
still
masters
of
our
house
?
It
is
a
certain
rule
,
that
the
Devil
was
never
gain'd
and
made
a
friend
of
by
good
usuage
;
nor
ought
we
to
suspect
him
the
less
for
our
having
been
long
,
as
I
may
say
,
well
us'd
by
him
,
without
any
manifestation
of
his
mortal
malice
.
Our
Saviour
Christs
example
hath
taught
us
how
to
proceed
with
him
:
He
would
not
admit
the
Devil
so
much
as
to
praise
or
honour
him
;
to
intimate
unto
us
,
that
ev'n
when
he
appears
the
most
fair
and
harmless
,
he
is
not
to
be
allow'd
the
least
correspondence
.
How
different
from
this
of
Christ
,
is
the
stile
of
the
world
?
where
,
in
point
of
praises
and
commendations
,
the
design
is
seldom
suspected
,
though
commonly
there
appears
evidently
more
of
the
interest
of
the
giver
in
them
,
then
of
the
honour
of
the
receiver
.
To
this
sort
of
seducement
,
the
frailer
sex
is
so
subject
,
as
ev'n
when
the
Tempter
is
in
the
posture
,
and
figure
,
most
speaking
this
condition
,
(
that
is
,
in
the
fairest
state
of
nature
,
and
dresses
of
art
)
then
he
finds
the
easiest
admission
,
and
the
greatest
confiding
.
But
let
me
humbly
advise
that
sex
to
be
very
suspitious
of
all
praises
that
refer
to
the
perfections
of
single
nature
:
for
if
there
be
true
matter
of
some
excellence
in
their
persons
,
they
are
in
danger
enough
with
their
own
glasses
:
but
if
there
be
no
real
occasion
of
praise
in
them
,
they
are
in
danger
to
be
deceiv'd
,
notwithstanding
their
own
glasses
:
so
apt
are
they
to
be
abus'd
in
this
point
,
that
they
will
commonly
take
any
bodies
word
,
rather
then
judge
by
their
own
eys
in
this
kind
of
self-knowledg
:
they
cannot
therefore
be
too
scrupulous
in
giving
access
to
praises
,
and
valuations
of
their
persons
.
For
surely
,
I
may
surely
say
,
that
most
of
those
indearments
address'd
to
the
exterior
of
women
,
by
the
Charlatannery
of
the
world
,
are
like
Mercurie
water
,
which
though
it
may
smooth
and
whiten
the
cheeks
,
yet
blacks
and
corrupts
the
teeth
;
so
that
while
that
(
which
is
only
for
shew
and
unnecessary
)
is
mending
,
what
is
for
use
and
necessitie
,
is
impair'd
:
just
thus
(
in
the
case
of
these
feminine
flatteries
)
as
the
body
,
whose
beautie
is
not
necessarie
,
is
somewhat
grac'd
;
the
soul
whose
puritie
is
of
absolute
necessitie
,
is
most
commonly
discolour'd
and
poluted
.
This
admonition
is
one
of
the
most
pertinent
I
can
conceive
for
that
sex
,
which
is
naturally
less
expos'd
to
mortal
sin
,
and
more
unto
venial
then
the
other
;
they
having
many
customary
and
connatural
restraints
upon
them
,
as
to
the
grosser
vices
,
from
which
men
have
no
retention
,
but
that
of
conscience
.
They
therefore
ought
to
be
the
more
scrupulous
in
cherishing
any
of
those
diversions
from
pietie
,
which
the
custom
of
the
world
will
rather
countenance
then
reproach
to
them
:
for
those
faults
,
whereof
shame
doth
advertise
them
,
there
needs
not
a
stander
by
to
prevent
such
oversights
.
And
surely
it
is
to
be
imputed
to
these
habitual
,
though
but
venial
peccancies
,
that
we
find
so
many
of
an
indifferent
temper
in
devotion
,
and
so
few
of
an
edifying
zeal
;
for
these
little
mental
obstructions
breed
that
spiritual
Green
sickness
which
we
see
in
many
dispositions
;
whose
spiritual
performances
it
renders
so
pale
and
discolour'd
,
that
there
appears
no
bloud
of
devotion
(
which
is
zeal
and
ardour
in
pious
imployments
)
and
as
in
natural
sickness
,
so
it
happens
in
this
spiritual
;
such
infirm
mindes
never
thriving
untill
these
obstructions
be
removed
.
In
conformitie
to
this
,
the
holy
Bishop
of
Geneva
sayes
elegantly
and
truly
,
that
venial
sins
in
well
dispos'd
minds
,
are
like
Spiders
got
into
a
Hive
of
Bees
;
which
,
though
they
do
not
kill
the
Bees
,
yet
they
always
spoil
the
hony
.
The
same
mischievous
consequence
results
from
this
other
intermixture
;
for
if
grace
it self
be
not
lost
,
yet
the
fruits
and
works
of
it
,
at
least
,
are
kept
from
thriving
by
this
ill
neighbourhood
.
Nor
can
any
,
upon
consideration
,
expect
less
then
a
great
abatement
and
deprisure
of
their
souls
in
the
account
of
God
,
when
his
pure
sight
beholds
this
protected
impuritie
.
How
conducing
are
any
such
affections
to
that
State
which
our
Saviour
recommends
?
Blessed
are
the
pure
of
heart
,
for
they
shall
see
God
.
Sure
it
is
,
that
the
great
business
of
a
Christian
in
this
world
is
to
intend
the
seeing
of
God
continually
,
as
clearly
as
the
eye
of
faith
can
discover
him
;
and
undoubtedly
these
grains
or
motes
willingly
left
in
that
eye
,
keep
the
sight
of
it
from
being
laid
wide
open
towards
the
object
,
suffering
it
to
look
up
but
intermittingly
,
in
such
a
sort
,
as
material
grains
or
motes
got
into
our
natural
eyes
,
keep
them
twinckling
and
half
open
;
and
by
that
means
contract
much
the
extent
and
pleasure
of
that
sense
.
No
less
certain
is
it
,
that
such
inherent
impurities
shorten
the
prospect
of
Faith
towards
celestial
objects
,
and
render
the
exercise
of
that
spiritual
view
uneasie
,
and
undelightful
:
for
unless
that
eye
of
the
mind
be
clean
and
pure
,
the
whole
powers
of
it
will
certainly
be
very
much
dimm'd
and
obscur'd
.
Wherefore
all
such
as
have
these
films
and
thin
skins
of
impuritie
growing
over
the
eye
of
their
faith
,
although
they
find
no
sensible
pain
,
that
is
,
no
notorious
offence
to
their
conscience
,
yet
(
if
they
desire
a
clear
discernment
of
their
way
,
and
to
look
far
before
them
,
in
order
to
their
safest
passage
)
must
they
intend
the
cleansing
,
and
abstersion
of
these
darkning
interpositions
.
We
may
therefore
conclude
this
exhortation
to
all
well-affected
souls
,
cherishing
their
venial
sins
,
with
this
advertisement
;
that
it
is
a
kind
of
Balaams
divinitie
,
to
love
the
reward
of
iniquitie
,
and
yet
to
profess
the
desire
of
dying
the
death
of
the
righteous
:
So
great
danger
is
there
to
affect
and
entertain
the
pleasures
and
flatteries
of
perverted
inclinations
,
ev'n
while
we
purpose
to
live
the
life
of
the
vertuous
and
innocent
;
for
this
very
presumption
of
restraining
(
when
we
list●
our
voluntary
defects
,
is
the
greatest
of
our
faults
,
when
it
is
rely'd
upon
,
for
our
justification
;
since
,
surely
they
who
confide
in
their
purposes
of
limiting
the
progress
of
such
faultie
affections
,
do
methinks
,
as
if
the
children
of
Israel
after
they
had
marry'd
the
forbidden
women
,
should
have
made
this
excuse
,
that
they
did
it
not
to
have
children
by
them
;
it
being
no
less
probable
,
that
our
affections
coupled
with
these
inordinate
appetites
,
should
beget
a
fouler
issue
.
They
therefore
who
desire
to
secure
the
subjecting
their
own
frailties
,
must
endeavour
the
suppression
,
not
connive
at
the
support
of
any
of
their
vitious
infirmities
;
1
Pet
.
1.14
.
in
conformitie
to
this
solicitation
of
S.
Peter
,
As
children
of
obedience
,
not
fashioning
themselves
according
to
the
first
desires
of
their
ignorance
;
but
as
he
who
hath
called
them
is
holy
,
so
let
them
be
holy
in
all
manner
of
conversation
.
SECT
.
III
.
The
means
of
rectifying
our
inclinations
,
perverted
to
Venial
Sin
.
VPon
these
proposals
of
Christian
puritie
,
methinks
,
I
meet
divers
senses
,
ev'n
in
the
vertuous
and
well-dispos'd
hearers
;
very
many
with
Sarah
laughing
behind
the
dore
,
at
the
improbabilitie
of
this
transcending
of
their
own
nature
(
considering
the
inveterate
habits
of
these
kinds
of
defects
)
and
little
hoping
this
fecunditie
of
grace
,
which
they
notwithstanding
,
sincerely
desire
;
some
few
indeed
with
the
blessed
Virgin
,
surmount
the
bounds
of
their
own
nature
,
and
(
perswaded
of
these
strange
effects
of
grace
,
)
do
with
an
humble
affiance
,
ask
this
question
:
How
shall
this
be
done
:
since
we
find
no
aptitude
in
our
nature
to
this
state
of
puritie
?
To
these
I
may
safely
answer
in
the
terms
of
the
Angel
,
the
power
of
the
Hig●est
shall
overshadow
you
;
and
as
you
believe
with
promptitude
,
so
shall
you
be
delivered
of
this
burthen
of
your
nature
with
a
more
gratious
facilitie
then
those
others
;
to
whom
also
I
may
reply
,
(
in
our
Saviours
words
to
the
doubting
Father
in
the
Gospel
,
who
desired
him
to
help
his
son
if
he
could
)
If
you
can
believe
,
all
things
are
possible
unto
God
:
whereby
I
suppose
a
lively
active
faith
,
working
by
proper
natural
means
suggested
by
grace
,
in
order
to
redressing
this
crookedness
,
by
a
frequent
bowing
our
nature
against
the
bent
it
stands
fix'd
to
,
through
customary
declinations
;
for
surely
,
there
are
many
single
desirers
of
puritie
,
who
in
themselves
,
may
ask
this
question
of
the
weak
disciples
;
Why
cannot
we
cast
out
these
evil
inclinations
?
to
which
their
answer
is
annexed
,
that
these
kinds
of
evil
habits
are
not
to
be
cast
off
,
but
by
fasting
and
prayer
;
that
is
,
by
abstaining
from
such
practices
as
feed
and
nourish
these
natural
appetencies
,
and
by
a
zealous
recourse
to
God
for
his
concurrence
with
this
endeavour
to
rectifie
these
perversities
.
These
two
expedients
are
to
be
conjoin'd
;
for
he
(
who
while
he
pray'd
to
God
to
be
deliver'd
,
should
not
actually
labour
to
retrench
some
of
his
faultie
customes
)
may
be
justly
reproach'd
with
such
a
meanness
of
spirit
,
as
one
who
underhand
sought
to
do
ill
offices
to
an
enemie
at
Court
,
and
yet
flatter'd
him
every
day
before
his
face
;
which
surely
is
an
unpolitick
proceeding
with
the
master
and
discerner
of
hearts
,
who
may
well
answer
such
suiters
,
in
words
you
acknowledge
God
,
but
denie
him
in
deeds
.
And
those
who
(
upon
the
strength
of
their
own
natural
vertue
)
presume
to
master
their
vitious
propensities
,
without
much
recourse
to
the
auxiliary
power
of
prayer
,
may
be
charg'd
with
such
a
vain
braverie
,
as
one
who
would
chuse
rather
to
combat
a
wild
beast
in
duel
,
then
use
any
art
to
destroy
him
;
for
certainly
our
animal
part
will
be
too
strong
for
our
single
rational
in
this
incounter
.
We
ought
therefore
,
undoubtedly
to
confederate
these
two
powers
of
prayer
and
practice
,
against
the
habitual
possessions
of
these
corrupt
inclinations
.
In
order
to
which
method
,
this
Councel
of
our
Saviour
is
very
proper
,
the
one
you
must
do
,
and
the
other
not
omit
.
The
first
Principle
whereby
we
must
direct
our
Conduct
,
is
,
that
all
our
faultie
affections
and
familiarities
are
not
totally
to
be
devested
,
and
dismissed
together
.
We
know
our
declining
nature
does
not
so
much
as
fall
perpendicularly
into
extremities
of
vice
,
but
commonly
sinks
and
slides
downward
by
flexious
and
oblique
descents
;
much
less
can
we
expect
it
should
remount
this
steep
point
of
puritie
,
but
by
many
turnings
and
pliant
insinuations
,
both
of
grace
and
reason
.
It
is
remarkable
,
that
when
God
by
his
own
immediate
power
,
deliver'd
and
conducted
his
people
out
of
Egypt
,
Exod
1●
.
17
.
he
would
not
carry
them
the
nearest
way
through
the
Philistins
,
lest
being
to
combat
so
strong
enemies
in
their
first
enterprise
,
they
should
be
frighted
and
return
back
into
Egypt
,
rather
then
adventure
to
overcome
that
opposition
.
Whence
we
may
derive
this
instruction
,
not
to
presume
to
carry
our
weak
nature
,
at
first
parting
from
our
habitual
appetites
,
that
way
which
seems
the
directest
to
perfection
;
lest
by
meeting
with
too
much
repugnancie
at
once
,
we
may
be
frighted
with
the
difficulties
,
and
retire
back
to
the
customary
eases
and
inclinations
of
our
corrupt
nature
.
The
method
therefore
I
would
propose
,
in
order
to
a
delivery
from
the
dominion
of
our
faultie
adherencies
,
is
to
begin
to
disband
them
by
their
least
parties
;
undertaking
at
first
the
di●using
some
of
our
least
affected
familiarities
,
which
many
times
serve
as
wedges
to
combine
the
greater
and
master
affections
.
And
this
course
has
not
only
some
facilitie
,
as
to
the
prevailing
upon
those
special
enterprises
,
but
likewise
conduces
much
to
the
loos'ning
of
the
whole
band
and
compact
of
our
imperfections
.
Wherefore
let
not
those
who
are
conscious
of
never
so
few
of
these
habitual
misdemeanours
,
perswade
themselves
they
are
so
inconsiderable
,
that
they
require
not
this
constraint
upon
their
nature
;
for
every
thing
that
is
displeasing
to
God
,
is
made
great
by
the
act
of
accounting
it
little
.
S.
Paul
rely'd
not
ev'n
upon
his
being
unconscious
of
any
offence
,
considering
God
was
to
be
the
judge
of
his
puritie
.
Nor
let
any
who
are
overrun
with
never
so
many
of
these
weeds
,
neglect
this
essay
,
upon
the
belief
of
the
impossibilitie
of
their
delivery
by
this
method
of
beginning
to
pick
out
the
least
and
loos●st
of
these
inherent
faults
:
for
surely
they
may
be
undeceived
very
aptly
,
by
the
common
Parable
of
the
Husbandman
,
who
sent
his
son
to
cleanse
a
piece
of
ground
cover'd
over
w●th
weeds
;
who
(
as
soon
as
he
saw
the
multitude
he
was
to
work
upon
)
apprehended
an
impossibilitie
in
the
task
;
and
therefore
lying
down
in
the
field
,
slept
out
the
time
appointed
for
his
labour
:
after
some
dayes
,
being
ask'd
by
his
father
,
whether
the
work
were
finish'd
?
he
answer'd
,
that
he
had
not
so
much
as
attempted
it
,
upon
the
belief
of
its
unfeasableness
.
Whereupon
,
it
being
demanded
what
he
had
done
all
the
time
he
was
appointed
to
labour
upon
it
,
and
he
confessing
he
had
lay'n
down
and
slept
out
his
hours
assign'd
to
what
he
conceived
so
impossible
;
his
father
desired
him
to
take
this
advice
;
namely
,
to
return
into
the
field
,
and
begin
to
work
but
the
first
day
as
long
as
he
was
wont
to
sleep
;
and
after
some
dayes
tryal
of
this
course
,
if
he
continued
in
despair
of
finishing
,
he
should
be
excus'd
from
his
pursuance
of
it
.
Presently
then
,
in
conformitie
to
this
order
,
he
began
the
work
;
and
being
disabus'd
in
point
of
the
infeasableness
,
pursu'd
his
task
,
and
perfected
it
in
less
time
then
he
had
before
lost
in
sleeping
.
This
is
easily
apply'd
;
for
surely
there
are
many
minds
well
grounded
in
faith
and
pietie
,
which
are
notwithstanding
much
annoy'd
with
these
weeds
of
faulty
affections
;
from
which
they
never
attempt
a
delivery
upon
this
misperswasion
of
the
improbabilitie
of
the
design
;
which
,
if
they
had
but
begun
once
with
this
method
of
loos'ning
and
casting
out
the
least
of
these
peccant
customes
,
would
find
by
degrees
a
facilitie
towards
an
entire
expurgation
;
2
Pet
.
2.9
.
remembring
that
God
knows
how
to
deliver
the
godly
out
of
temptations
.
Such
therefore
,
as
are
but
tainted
with
some
few
of
these
trespasses
,
will
account
it
a
gentle
expedient
,
to
endeavour
the
clearing
only
the
least
of
them
at
the
first
essay
;
and
those
who
are
pester'd
with
many
of
these
undue
affections
,
cannot
account
it
a
severe
injunction
,
to
discharge
themselves
of
their
least
delighting
familiarities
.
To
make
a
trial
of
what
that
change
will
produce
;
let
those
who
have
so
long
known
the
pleasure
of
yeilding
,
but
once
experience
that
of
resisting
a
temptation
:
this
very
motive
of
varietie
may
be
allow'd
to
some
effeminate
minds
,
to
sweeten
at
first
this
self-denial
.
And
surely
,
I
may
say
with
S.
Paul
,
that
at
the
beginning
of
this
redressment
,
whether
in
pretence
or
in
truth
this
reformation
be
essay'd
,
it
may
be
admitted
;
for
God
doth
often
allow
imperfect
motives
,
to
make
the
first
overtures
towards
perfection
.
And
I
may
promise
upon
this
essay
,
that
since
custom
did
render
ev'n
the
servitude
of
the
spirit
,
under
the
sense
agreeable
,
it
will
much
more
make
the
liberty
and
dominion
of
the
Spirit
over
the
inferiour
partie
,
joyful
and
satisfactory
.
This
proposal
doth
,
methinks
,
void
the
Common
Plea
,
whereby
we
seek
to
defend
these
kinds
of
possessions
,
namely
,
the
frailtie
and
infirmitie
of
our
nature
:
for
surely
,
there
is
no
pretender
to
vertue
,
that
will
not
be
asham'd
to
claim
so
much
priviledge
against
the
rights
of
it
,
as
to
be
excus'd
from
attempting
this
clearing
of
the
least
mote
in
their
eye
.
As
for
instance
,
They
who
are
apt
to
be
distemper'd
with
inordinate
anger
,
let
them
propose
to
themselves
,
the
checking
this
passion
,
at
first
,
in
some
of
the
least
provocations
that
ordinarily
occur
.
Such
as
are
affected
with
the
vanitie
of
apparel
and
curiositie
in
personal
adornments
;
let
them
resolve
to
quit
some
one
of
their
least
fancied
,
and
least
noted
excesses
.
Those
who
are
over
delicate
,
or
profuse
in
their
diet
;
let
them
begin
to
retrench
some
of
their
most
inconsidered
superfluities
.
As
also
,
they
who
trespass
in
licenses
of
their
tongues
,
for
all
sorts
of
idle
words
;
let
them
but
restrain
these
liberties
in
some
of
their
weakest
temptations
:
and
this
same
order
directs
us
in
all
our
several
peccant
habits
,
and
inclinations
.
For
here
it
may
be
fitly
applyed
,
what
Moses
told
the
children
of
Israel
of
their
enemies
the
natives
of
the
Land
,
You
cannot
destroy
them
all
at
once
,
lest
the
beasts
of
the
field
increase
upon
you
:
so
all
our
mundanities
are
not
to
be
assaulted
at
once
,
for
fear
of
our
sensitive
natures
being
subject
to
too
great
and
sudden
a
desolation
,
and
dismay'dness
:
I
may
therefore
say
with
Moses
,
Your
God
will
destroy
them
by
little
and
little
.
And
to
smooth
to
them
the
first
entry
into
this
reformation
,
they
may
be
allow'd
to
account
,
at
first
,
that
single
relinquishment
to
be
the
only
one
,
wherein
they
are
to
constrain
themselves
.
The
advice
given
by
a
holy
person
,
as
to
the
contending
against
the
foulest
temptations
,
will
serve
much
fitter
in
these
less
criminals
;
which
is
,
so
to
combat
,
as
if
that
single
conflict
were
to
be
the
last
enemie
we
were
to
encounter
.
For
the
very
victory
will
give
us
fresh
courage
and
confidence
to
assault
and
master
the
remains
,
upon
the
prevailing
in
our
first
ent●rprises
:
ev'n
our
nature
has
another
spiritual
succour
,
(
which
▪
though
it
may
be
imperfect
,
as
to
the
meriting
,
yet
is
not
improper
,
as
to
the
exciting
us
to
the
undertaking
of
new
difficulties
,
)
namely
,
the
very
self-esteem
which
commonly
steals
in
along
with
all
the
conquests
of
the
rational
part
upon
the
sensitive
;
so
that
after
our
first
victory
,
it
may
safely
be
expected
,
that
ev'n
our
self-value
will
not
negligently
rest
in
a
subjection
to
the
remaining
defects
;
but
be
incited
and
inspirited
towards
an
attempt
upon
the
rest
of
our
imperfections
.
And
by
this
means
,
that
vertue
which
was
infirmed
by
the
weakness
of
nature
,
may
come
to
be
perfected
ev'n
by
her
infirmitie
.
For
the
truth
is
,
our
disabilitie
to
restrain
most
of
these
trespassing
liberties
,
arises
from
our
insinceritie
in
controlling
them
:
because
,
for
the
most
part
,
we
use
them
,
as
we
do
wanton
and
knavish
children
,
whom
we
chide
in
such
a
sort
that
it
passes
rather
for
a
cherishing
of
their
life
and
spirit
,
then
a
serious
dislike
of
their
forwardness
:
thus
we
commonly
complain
of
our
frailties
,
and
seem
to
wish
them
redressed
,
but
enter
not
into
any
serious
method
of
reformation
.
Upon
which
subject
S.
Gregory
sayes
very
pertinently
,
We
are
so
untrue
to
our selves
,
that
we
yeild
to
be
flatter'd
by
our
shames
;
and
that
we
may
sin
with
the
less
reproach
,
we
are
content
to
own
our
unworthiness
,
our
nature
exchanging
ev'n
her
pride
,
to
purchase
her
meaner
passions
.
Now
by
this
expedient
I
propose
,
upon
the
suppressing
of
any
of
our
faults
,
our
rational
part
begins
to
delight
in
that
superioritie
,
which
exceeds
the
former
sensible
delectation
;
and
well
disposed
spirits
come
quickly
to
profess
with
the
Psalmist
,
Sinners
have
told
me
of
fabulous
pleasures
,
but
they
are
not
comparable
to
those
of
thy
Law
.
Let
me
therefore
beseech
all
vertuous
minds
,
(
for
to
such
only
I
direct
this
Remonstrance
,
)
to
consider
how
unreasonable
it
is
,
to
entertain
any
,
never
so
little
sin
,
pretending
to
excuse
it
by
this
infirmitie
of
our
nature
;
when
for
that
very
reason
we
are
advised
to
expel
it
,
in
regard
of
our
proneness
to
be
drawn
by
every
little
fault
into
greater
infidelities
.
Wherefore
rather
then
use
the
infirmitie
of
our
vitiated
nature
,
to
cover
and
palliate
their
offences
,
let
them
serve
themselves
of
it
,
to
discover
and
represent
to
them
frequently
,
the
miserie
of
their
condition
,
and
the
peril
of
yeilding
in
any
degree
,
to
this
unhappy
propension
:
And
since
the
inculpableness
of
their
meerly
natural
imbecilitie
,
abates
to
them
the
shame
of
owning
it
,
let
them
not
at
least
voluntarily
surcharge
themselves
with
such
imperfections
,
as
want
that
excuse
and
extenuation
:
for
when
the
will
conspires
to
propagate
our
hereditary
infirmities
,
how
can
the
spirit
hope
to
cover
this
affected
nakedness
with
this
ordinary
fig-leaf
laid
upon
it
,
Gen.
4.7
of
saying
,
The
woman
thou
gavest
me
for
my
companion
(
that
is
,
the
frailtie
of
my
sensitive
nature
)
tempted
me
?
when
the
spirit
is
assured
thus
by
the
Spirit
of
God
,
though
sin
lyeth
at
thy
dore
,
yet
his
desire
shall
lye
under
thee
,
and
thou
shalt
rule
over
him
.
To
all
such
as
God
shall
be
pleased
to
move
by
these
suggestions
,
I
will
humbly
propose
this
way
of
entry
into
this
course
of
spiritual
purgation
,
by
a
resort
to
the
spring
of
all
perfection
Christ
Jesus
,
and
by
possessing
themselves
of
his
interior
presence
,
by
that
means
he
has
left
his
Church
:
for
Christians
need
not
treat
with
him
as
Moses
did
with
God
,
to
condition
with
him
for
his
going
up
with
them
,
since
they
have
their
God
and
deliverer
always
ready
to
go
before
them
,
and
lead
them
out
of
the
captivity
of
these
ill
habits
,
into
a
state
of
freedom
.
And
surely
;
nothing
is
so
powerful
to
engage
our
nature
to
an
intendment
of
puritie
and
cleanness
,
as
the
frequent
receiving
of
such
a
guest
as
our
Saviour
Christ
,
who
delights
only
in
the
neatness
of
his
entertainment
;
towards
which
,
the
preparation
we
make
by
cleansing
his
lodging
,
is
a
work
,
our
nature
is
easilier
perswaded
to
,
then
upon
our
ordinary
days
to
intend
so
much
order
and
decencie
:
for
when
we
frequently
dress
up
the
Altar
of
our
hearts
,
and
undust
it
from
all
these
little
foulnesses
,
by
degrees
we
come
to
be
aided
ev'n
by
one
weakness
of
our
nature
,
towards
the
delivery
from
others
;
our
meerly
natural
shame
to
find
our selves
so
often
repeat
the
same
faults
,
and
bring
back
still
the
same
self-accusings
working
upon
us
,
and
often
rectifying
some
perverse
inclinations
,
by
the
very
disdain
of
such
an
imbecilitie
.
There
is
nothing
therefore
,
in
my
understanding
,
more
conducing
to
this
clearing
and
unobstructing
our
minds
,
then
frequent
confession
to
the
same
spiritual
director
;
emptying
them
often
of
these
peccant
humours
,
and
replenishing
them
with
the
bread
that
came
down
from
heaven
:
which
by
degrees
changes
and
improves
the
whole
constitution
of
our
minds
,
and
dissavours
to
them
the
sharpness
and
piguantness
of
those
vain
and
light
relishes
.
And
surely
,
our
spirits
must
be
disgusted
with
those
unwholsome
relishes
,
by
the
gust
of
some
other
savour
of
a
nobler
and
higher
delight
;
which
are
spiritual
suavities
,
whereof
S.
Peter
sayes
,
Dulcis
est
Dominus
si
tamen
gustastis
:
God
is
sweet
above
all
things
,
when
he
is
once
truly
tasted
:
and
to
induce
a
right
taste
of
the
sweetness
of
God
,
there
is
no
so
ready
means
,
as
to
feed
upon
him
often
in
that
celestial
manner
,
as
he
has
left
himself
in
his
Church
;
which
hath
this
conformitie
with
our
feeding
on
him
in
the
state
of
glory
and
vision
,
viz.
that
the
frequent
participation
gives
rather
fresh
appetite
then
any
satiety
.
And
certain
it
is
,
that
all
those
glittering
passions
,
which
so
much
affect
our
senses
,
get
their
lustre
in
the
absence
of
that
intellectual
light
,
which
as
soon
as
it
appears
,
deads
and
dis-lustres
them
.
They
are
but
squibs
,
which
in
the
night
shine
like
stars
,
but
in
a
bright
Sun-shine
,
have
no
such
splendour
:
For
while
our
affections
are
all
in
the
obscuritie
of
sensual
appetites
,
the
toyes
and
trifles
of
this
world
,
crack
and
glitter
in
our
fight
;
but
as
soon
as
our
desires
are
brought
into
the
light
of
the
Sun
of
righteousness
and
puritie
,
all
those
vanities
utterly
lose
their
fire
and
lustre
.
Let
those
then
,
who
are
well
dispos'd
towards
puritie
and
sanctitie
,
begin
to
place
their
minds
in
this
presence
of
the
glorious
spiritual
Sun
,
whose
Sphere
is
in
the
Churches
Altar
;
and
it
is
very
much
to
be
hoped
,
that
by
degrees
,
their
affections
will
be
remov'd
out
of
that
darkness
,
which
gives
some
sparkling
lustre
to
the
vanities
and
levities
of
the
world
.
But
let
them
not
be
diverted
from
pursuance
of
this
resort
to
the
Father
of
light
,
because
perhaps
they
find
not
a
present
claritie
and
full
illumination
in
their
minds
:
for
this
light
is
commonly
infus'd
by
such
degrees
as
our
Saviour
us'd
with
that
blind
man
,
Mare
.
8.
whose
eyes
,
at
the
first
touch
,
were
but
half
opened
,
when
he
saw
men
seeming
like
trees
to
him
;
but
at
the
second
,
he
discerned
clearly
all
objects
:
so
by
these
successive
motions
,
this
spiritual
light
enters
into
our
souls
;
at
first
with
a
twinckling
sight
,
we
begin
to
perceive
the
vanitie
and
unworthiness
of
such
adherences
:
afterwards
by
degrees
,
we
discover
clearly
the
foulness
of
such
amusements
;
and
the
great
impediment
they
are
to
the
advance
and
exaltation
of
grace
.
And
in
that
full
light
,
we
quickly
come
to
endeavour
to
disband
and
break
the
knot
of
our
vitious
habits
,
and
make
this
suit
quite
contrary
to
our
former
extenuation
of
our
faults
;
praying
,
That
our
heart
may
not
decline
into
that
iniquitie
of
seeking
excuses
for
our
sins
.
And
thus
we
advance
into
a
pious
solicitude
of
picking
and
sifting
out
ev'n
the
least
of
our
imperfections
,
and
delight
more
in
the
candor
and
cleanness
of
our
minds
,
then
we
did
in
those
other
complacencies
and
soothings
of
our
fancies
;
when
the
Spirit
gaining
continually
upon
the
sense
,
resolves
as
we
have
born
the
image
of
the
Terrestrial
man
,
1
Cor
.
15.
so
now
to
bear
the
image
of
the
Celestial
.
And
in
honour
of
this
Heavenly
mans
entrie
into
their
hearts
,
such
receivers
of
him
are
not
content
to
cut
down
onely
boughs
,
and
to
strew
leaves
before
him
;
but
ev'n
strip
themselves
of
their
cloaths
and
lay
them
down
at
his
feet
,
to
make
clean
and
adorn
the
way
of
his
advance
into
their
souls
.
For
methinks
this
difference
may
be
aptly
made
between
them
who
only
forbear
some
vitious
practices
,
which
are
not
much
fastned
to
their
inclinations
,
and
such
who
retrench
ev'n
their
most
intimate
faultie
affections
;
the
first
may
be
said
to
be
like
them
who
did
but
cut
down
boughs
and
strew
leaves
for
our
Saviour
Christs
entrie
into
Jerusalem
:
Mare
.
11.
but
these
second
,
like
those
others
,
who
stripped
themselves
and
laid
ev'n
their
garments
down
before
him
,
to
honour
his
presence
.
The
one
doe
but
offer
what
is
loose
and
sever'd
from
their
hearts
;
the
others
present
what
is
the
closest
and
most
united
to
their
minds
;
namely
,
those
most
delightful
habits
,
which
like
their
cloaths
,
warm
,
cherish
,
and
adorn
most
our
sensitive
appetites
;
which
the
Apostle
sayes
,
we
are
so
unwilling
to
have
devested
,
but
would
be
clothed
upon
them
:
and
consequently
such
contributors
to
the
honour
of
Christs
triumph
over
sin
,
must
have
the
most
meritorious
title
to
his
last
entry
and
triumph
in
the
heavenly
Jerusalem
,
where
the
degrees
of
elevation
and
precedencie
,
are
taken
by
those
of
this
lifes
puritie
and
sanctitie
.
If
these
motives
,
working
instrumentally
by
the
grace
of
Christ
,
convince
any
to
make
this
essay
of
purging
their
lives
,
by
this
method
of
undertaking
some
of
their
least
affecting
trespasses
;
I
am
confident
they
will
find
the
same
facilitie
towards
a
full
deliverie
,
and
those
successive
degrees
of
delight
in
the
masterie
,
which
I
have
promis'd
this
pious
application
.
Let
me
then
end
with
this
supplication
to
all
persons
,
free
from
the
stronger
chains
of
the
Tempter
,
yet
still
entangled
in
these
little
snares
of
Venial
Sin
;
That
they
would
often
reflect
upon
the
foundation
of
this
discourse
,
Be
you
holy
,
as
your
Heav●nly
Father
is
holy
:
and
conjointly
remember
Saint
Johns
invitation
to
this
intendment
of
sanctitie
,
which
by
the
promises
annex'd
to
it
,
may
sh●me
all
such
as
hope
for
the
one
,
without
aspiring
by
the
other
:
for
they
who
expect
to
become
like
Christ
Jesus
,
when
they
see
him
in
his
highest
glory
,
ought
not
to
forget
this
condition
,
1
Joh
.
3.3
.
Every
man
that
hath
this
hope
in
him
,
purifieth
himself
,
even
as
he
is
pure
.
The
seventh
Treatise
.
Of
the
purgation
of
Souls
stained
with
Venial
Sin
.
In
five
Sections
.
SECT
.
I.
The
Nature
of
Purgatorie
;
wherein
great
pains
and
pleasure
are
conjoin'd
.
FRom
the
discourse
of
Venial
Sin
,
the
descent
is
so
natural
to
the
consideration
of
Purgatorie
,
that
my
thoughts
(
which
have
hitherto
declin'd
all
passages
leading
towards
any
controverted
devotion
)
cannot
but
yeild
to
this
propension
that
carries
them
into
the
Survey
of
It
:
through
which
yet
they
shal
pass
,
rather
like
travellers
,
then
tryers
of
the
ground
;
making
only
a
narrative
,
not
pleading
the
case
.
In
order
whereunto
,
I
shall
offer
only
a
literal
relation
from
the
mouth
of
a
most
eminent
Saint
;
whom
God
was
pleased
to
conduct
through
this
state
of
purgation
in
this
life
:
which
was
a
noble
Lady
of
the
family
of
Adorni
,
now
reverenc'd
by
the
name
of
S.
Katherine
of
Genoua
.
And
I
am
perswaded
,
the
discourse
will
so
far
move
ev'n
their
Reason
,
to
whose
Faith
it
does
not
reach
,
that
they
will
admit
the
opinion
as
rational
,
though
not
obligatorie
:
which
shall
therefore
tempt
me
to
venture
the
strength
of
it
into
both
these
dangers
,
the
eminencie
of
the
Italian
Language
,
and
the
poorness
of
mine
.
This
holy
soul
,
while
she
resided
in
the
flesh
,
being
cast
into
the
Purgatorie
of
the
flaming
love
of
God
,
which
refin'd
her
from
all
impuritie
,
that
so
passing
out
of
this
life
,
she
might
immediately
be
admitted
to
his
presence
(
the
sweet
desired
term
of
her
love
)
by
means
of
this
amorous
fire
,
she
comprehended
in
what
manner
the
souls
departed
in
charitie
remain
in
the
local
Purgatory
,
to
be
purg'd
from
all
dross
and
stain
of
sin
;
whereof
in
this
life
they
had
not
made
an
expurgation
.
And
just
as
she
being
put
into
the
amorous
Purgatorie
of
the
divine
fire
,
remain'd
united
to
his
divine
love
,
and
content
with
all
that
was
wrought
in
her
;
so
she
understood
the
state
of
souls
in
the
common
Purgatorie
,
and
gave
this
account
of
their
condition
.
Souls
that
remain
in
Purgatorie
,
(
as
far
as
I
can
apprehend
)
can
have
no
other
election
but
to
be
in
that
place
;
and
this
,
by
the
order
and
disposition
of
God
,
who
has
justly
determin'd
it
thus
.
Nor
can
they
any
more
turn
towards
themselves
,
or
discourse
to
this
purpose
;
I
have
committed
such
sins
,
for
which
I
deserve
to
be
kept
here
;
would
to
God
I
had
not
committed
them
,
for
then
I
should
now
go
to
Heaven
:
nor
yet
can
they
think
such
an
one
shall
be
delivered
sooner
then
I
,
or
I
then
he
:
they
can
have
no
remembrance
of
themselves
or
others
,
in
point
of
good
or
evill
,
which
may
any
wayes
intend
or
remit
their
ordinary
sufferance
,
but
find
so
much
contentment
in
their
being
conformable
to
Gods
order
,
and
that
he
should
work
what
and
however
he
pleases
,
that
ev'n
in
their
greatest
pains
,
they
cannot
think
on
themselves
.
They
only
contemplate
the
operation
of
the
Divine
goodness
;
which
acts
with
so
much
mercie
to
man
,
in
order
to
the
bringing
him
to
himself
,
that
they
can
have
no
discernment
of
either
sufferance
or
ease
,
from
whence
may
result
proprietie
,
or
self-regard
:
for
if
they
could
have
such
sentiments
,
they
would
not
be
in
pure
charitie
.
They
cannot
ev'n
discern
that
they
endure
these
pains
for
their
sins
,
nor
retain
any
such
impression
in
their
minds
,
since
it
would
imply
some
active
imperfection
which
cannot
consist
with
that
place
,
wholly
exempt
from
farther
actual
sinning
.
No
,
the
cause
of
their
Purgatorie
they
see
,
only
once
,
as
they
pass
out
of
this
life
,
and
never
more
;
because
it
would
import
some
self-consideration
.
Remaining
then
in
charitie
,
and
incapable
of
being
diverted
by
any
actual
defect
,
they
can
no
longer
wish
or
desire
ought
but
the
pure
will
of
pure
charitie
;
and
being
thus
in
that
purging
fire
they
are
in
the
Divine
appointment
,
which
is
pure
charitie
:
nor
can
they
in
any
point
decline
from
it
,
being
excluded
from
actual
sin
,
as
well
as
merit
.
I
verily
believe
,
notwithstanding
this
state
of
suffering
,
there
can
be
no
contentment
imagin'd
comparable
to
that
of
a
soul
in
Purgatorie
,
except
that
of
the
Saints
in
heaven
:
and
this
satisfaction
increases
daily
,
by
the
influence
of
God
upon
these
souls
;
which
augments
by
the
same
degrees
that
the
impediment
of
this
influence
wastes
,
and
is
consumed
.
The
rust
and
dross
of
sin
,
is
this
interpos'd
obstacle
;
which
,
as
the
fire
works
off
and
consumes
,
so
the
soul
is
the
more
discover'd
and
dispos'd
to
the
divine
infusion
.
Just
as
a
thing
that
is
cover'd
cannot
admit
the
splendor
of
the
Sun
;
not
by
reason
of
the
Suns
incapacitie
,
which
continually
shines
,
but
through
the
opposition
of
the
covering
;
whose
interposition
,
as
it
is
remov'd
,
proportionably
the
beams
illustrate
and
clarifie
the
subject
:
so
in
this
case
,
the
rust
,
to
wit
,
sin
,
is
the
covering
of
the
soul
;
which
in
purgatory
the
fire
consumes
by
degrees
,
and
according
as
it
wears
off
,
the
soul
is
discover'd
to
the
true
Sun
,
God
himself
;
and
consequently
the
satisfaction
improves
,
as
much
as
the
rust
and
dross
is
abated
,
being
the
more
display'd
to
the
Divine
irradiation
.
And
thus
the
one
rises
and
the
other
falls
away
,
till
the
full
time
be
accomplish'd
.
Notwithstanding
which
,
the
intensness
of
the
pain
is
not
remitted
,
but
only
its
duration
contracted
.
In
the
mean
while
,
as
to
the
will
,
they
can
never
account
their
sufferings
pains
;
so
much
are
they
pleased
with
the
order
of
God
,
to
which
their
will
rests
united
in
pure
love
and
charitie
.
Yet
,
on
the
other
side
,
they
indure
so
extream
a
pain
,
as
no
tongue
can
express
,
nor
imagination
apprehend
the
least
spark
of
it
,
unless
God
by
a
special
favour
should
reveal
it
;
as
by
an
extraordinary
grace
he
vouchsafed
a
little
glimpse
to
my
soul
:
but
I
am
unable
to
infuse
the
light
of
it
into
others
with
my
tongue
,
though
this
view
which
our
Lord
gave
me
,
never
since
departed
out
of
my
mind
.
I
'le
impart
to
you
what
I
can
of
it
,
and
such
will
conceive
it
,
whose
understanding
the
Lord
shall
please
to
open
.
SECT
.
II
.
The
reason
of
Purgatorie
,
and
comparing
the
state
of
Hell
with
It.
THE
foundation
of
all
sufferings
,
is
original
or
actual
sin
.
God
created
the
soul
pure
,
simple
and
clear
from
all
stain
of
such
;
with
a
certain
beatifying
instinct
,
turning
towards
himself
;
from
which
instinct
original
sin
(
which
in
the
womb
she
meets
)
removes
her
;
whereto
,
when
actual
sin
is
added
,
the
soul
is
more
distanc'd
;
and
the
farther
she
departs
,
the
more
malignitie
she
contracts
:
wherefore
God
,
less
still
corresponds
with
her
.
Considering
then
,
that
all
possible
goodness
has
its
nature
,
by
participation
from
God
;
who
confers
it
on
irrational
creatures
,
as
he
has
ordain'd
in
an
equal
and
constant
measure
,
which
never
fails
them
;
but
on
the
rational
,
more
or
less
,
as
he
finds
the
passage
unobstructed
by
sin
.
Hence
it
is
that
when
a
soul
is
drawing
near
to
her
first
pure
creation
,
in
charitie
and
candor
,
the
instinct
and
appetite
of
beatitude
begins
to
raise
and
kindle
it self
;
increasing
still
with
such
an
impetuous
vehemencie
of
flaming
love
,
which
presses
her
to
her
final
term
that
any
impediment
seems
insupportable
;
and
the
nearer
she
approaches
,
and
the
more
discovers
,
the
more
is
the
aggravation
of
her
sufferance
.
Now
,
because
souls
in
Purgatorie
are
free
from
the
culpableness
of
sin
,
they
have
no
interpos'd
partition
between
God
and
them
;
except
that
pain
which
suspends
the
effect
and
perfection
of
the
instinct
and
appetencie
of
beatitude
.
Wherefore
discerning
evidently
of
how
great
importance
every
little
let
and
hindrance
proves
to
them
;
and
finding
this
instinct
,
by
a
necessary
justice
,
with-held
and
retarded
from
accomplishment
:
hence
arises
an
extream
fire
,
ev'n
like
that
of
hell
,
excepting
the
guilt
,
which
only
renders
the
wills
of
the
damned
malignant
;
to
whom
God
imparts
none
of
his
goodness
;
and
therefore
they
remain
in
a
desperate
malicious
wilfulness
against
the
will
of
God
.
Whence
it
is
evident
,
that
the
perversness
of
the
appetite
oppos'd
to
the
will
of
God
,
constitutes
the
crime
;
and
the
pertinacitie
in
the
malicious
will
continues
it
:
Wherefore
that
of
the
reprobate
in
hell
,
(
who
have
pass'd
out
of
this
life
with
this
malicious
will
)
neither
is
,
nor
can
be
remitted
;
because
they
cannot
change
their
will
,
being
once
dead
,
so
dispos'd
:
in
which
passage
the
will
is
fix'd
either
to
good
or
evil
;
which
of
them
it
was
then
determin'd
;
according
to
what
is
written
,
W●ere
I
shall
find
thee
,
(
that
is
,
at
the
hour
of
death
,
in
what
will
,
either
of
sinning
or
of
being
penitent
for
having
sinn'd
,
)
there
will
I
judge
thee
:
of
which
judgment
there
is
never
any
repeal
,
by
reason
that
after
this
life
the
libertie
of
free-will
is
no
more
pliable
,
but
stands
firm
to
that
posture
it
was
found
in
at
the
point
of
death
.
The
damned
therefore
being
found
in
that
point
with
a
will
to
sin
,
carry
with
them
the
guilt
in
an
infinite
degree
;
and
yet
the
punishment
is
not
so
much
as
they
deserve
,
albeit
what
they
have
in
point
of
duration
is
endless
;
but
the
souls
in
Purgatorie
retain
only
the
pain
of
their
sin
;
the
guilt
having
been
remitted
at
the
hour
of
their
death
,
when
they
were
taken
in
a
state
of
sorrow
and
contrition
,
and
grieving
for
their
offences
ag●inst
the
Divine
goodness
:
wherefore
their
pain
is
finite
and
decreases
continually
in
point
of
lastingness
,
as
has
been
explain'd
.
(
O
miserie
exceeding
all
other
,
and
so
much
the
more
in
that
humane
blindness
,
allows
it
not
a
due
consideration
!
)
Neither
is
the
pain
of
the
damn'd
infinite
in
point
of
quantitie
,
by
reason
that
the
infinite
goodness
of
God
sheds
some
drops
of
his
compassion
ev'n
into
hell
:
for
man
dying
in
mortall
sin
,
deserves
infinite
pain
,
as
well
as
everlasting
time
to
suffer
it
.
But
the
mercie
of
God
has
ordain'd
the
time
only
infinite
,
and
the
pain
limitted
in
quantitie
,
for
as
much
as
he
might
justly
have
infl
cted
more
then
he
has
sentenced
.
O
how
dangerous
is
sin
committed
with
malice
?
because
man
hardly
comes
to
repent
it
;
and
not
cancelling
it
by
repentance
,
the
crime
remains
perpetually
,
as
long
as
the
person
persists
in
the
liking
of
the
sin
committed
,
or
the
will
of
such
a
transgression
.
But
the
souls
in
Purgatorie
have
an
entire
conformitie
of
their
will
to
that
of
God
;
by
reason
whereof
his
goodness
corresponds
with
them
,
and
they
remain
content
(
as
to
their
will
)
and
purifi'd
from
all
crime
;
in
which
respect
,
those
souls
rest
as
pure
as
at
the
instant
of
their
creation
:
for
departing
this
life
penitent
and
contrite
,
God
immediately
pardons
the
culpable
part
;
and
there
sticks
upon
them
only
some
dross
or
rust
of
their
past
offences
,
from
which
they
are
after
cleans'd
and
purg'd
by
means
of
the
pains
of
that
fire
;
where
being
clear
d
from
all
crime
,
and
united
to
God
by
their
will
,
they
see
God
clearly
,
according
to
that
degree
he
discovers
himself
in
that
state
.
They
perceive
likewise
how
much
the
fruition
of
God
is
to
be
esteem'd
:
and
souls
created
to
that
●nd
,
feel
such
an
impulse
and
sympathie
of
union
with
God
,
which
attracts
them
so
strongly
to
him
by
that
natural
correspondence
between
the
soul
and
God
,
that
it
is
not
possible
to
give
any
reason
,
or
imagine
any
figure
or
similitude
sufficient
to
illustrate
this
matter
,
adequately
to
what
the
mind
apprehends
by
an
interiour
sentiment
:
Nevertheless
,
I
will
exhibit
one
which
offers
it self
to
my
imagination
.
Suppose
that
in
the
whole
world
there
were
but
one
loaf
of
bread
,
which
were
to
relieve
the
hunger
of
all
the
creatures
;
and
that
they
were
to
be
satisfi'd
meerly
by
the
sight
of
it
.
In
this
case
,
man
(
in
health
)
having
by
nature
an
appetite
to
eat
;
if
he
could
not
feed
,
yet
neither
fal
sick
nor
die
,
his
appetite
would
never
diminish
:
and
knowing
that
loaf
of
bread
alone
could
satisfie
him
;
while
he
wanted
it
his
hunger
could
never
be
eas'd
,
but
would
be
kept
in
an
intollerable
pain
;
and
the
nearer
he
approach'd
,
without
being
able
to
see
it
,
the
more
this
natural
appetite
would
be
sharp'ned
;
which
by
a
vehement
instinct
,
is
wholly
intent
upon
that
wherein
consists
all
his
satisfaction
.
Supposing
him
then
assured
never
to
get
sight
of
this
bread
;
in
that
instant
he
would
feel
a
compleat
hell
,
like
the
damned
souls
,
which
are
depriv'd
of
all
hope
ever
to
see
God
,
the
true
food
of
souls
;
but
the
souls
in
Purgatorie
enjoy
the
hope
of
seeing
this
bread
,
and
to
be
satiated
with
it
;
wherefore
they
suffer
by
this
hunger
,
and
endure
this
pain
during
the
time
only
they
are
suspended
from
this
divine
refection
,
which
is
Jesus
Christ
,
true
Bread
,
true
God
,
our
Saviour
,
and
our
Love
.
As
a
spirit
clean
and
purifi'd
,
has
no
other
center
of
rest
but
God
,
this
being
the
end
of
its
creation
:
so
a
soul
stain'd
and
poluted
with
mortal
sin
,
has
no
other
term
but
Hell
,
God
having
appointed
that
for
Its
place
;
wherefore
Judas
is
said
to
have
gone
into
his
own
place
;
and
so
in
the
instant
that
every
soul
is
sever'd
from
the
body
,
it
goes
straight
to
its
appointed
one
.
And
certainly
a
soul
departing
in
mortal
sin
,
(
if
it
did
not
find
in
that
point
of
time
,
this
determination
,
proceeding
from
the
justice
of
God
)
would
remain
in
a
greater
hell
then
the
other
:
as
being
out
of
that
ordination
which
partakes
somewhat
of
the
compassion
of
God
,
since
he
inflicts
not
so
much
punishment
as
the
soul
deserves
:
)
whereupon
not
finding
a
more
convenient
place
,
nor
of
less
misery
,
by
the
appointment
of
God
,
the
soul
casts
it self
into
Hell
,
as
into
Its
proper
place
and
center
.
So
,
in
the
point
of
our
Purgatorie
;
the
soul
separated
from
the
body
,
not
finding
her self
in
that
puritie
and
cleanness
wherein
she
was
created
;
but
seeing
in
her self
an
impediment
,
and
that
removeable
only
by
the
means
of
Purgatory
;
quickly
and
willingly
she
throws
her self
in
thither
:
and
if
she
did
not
find
that
appointment
apt
to
deliver
her
from
this
incumbrance
,
in
that
instant
the
soul
would
beget
in
her self
a
Hell
much
sharper
then
Purgatorie
:
for
perceiving
that
she
could
not
attain
the
desired
end
,
by
reason
of
that
obstacle
,
the
attainder
of
that
desire
is
so
much
affected
,
that
,
in
order
to
its
consecution
,
the
fire
of
Purgatorie
seems
not
considerable
;
though
(
as
I
have
said
)
it
be
in
sharpness
,
like
to
that
of
hell
;
yet
considering
it
as
such
a
medicine
,
it
seems
nothing
terrible
.
I
will
add
likewise
,
that
I
plainly
see
on
Gods
part
,
Heaven
has
no
dores
shut
,
but
all
who
desire
to
enter
may
:
because
he
is
all
mercie
,
and
is
turn'd
towards
us
with
open
arms
to
welcome
us
into
his
glory
.
But
I
find
,
notwithstanding
,
the
Divine
Essence
to
be
of
so
high
a
puritie
,
and
so
much
exceeding
what
can
be
imagin'd
,
that
a
soul
(
having
but
so
much
imperfection
sticking
to
her
,
as
ev'n
the
least
atome
comes
to
)
would
sooner
cast
her self
into
a
thousand
hells
,
then
appear
in
the
presence
of
that
Divine
Majestie
,
tainted
with
that
blemish
▪
wherefore
finding
Purgatory
ordain'd
to
take
out
that
stain
,
she
flies
into
it
;
and
conceives
it
a
great
mercie
,
as
a
means
of
clearing
that
obstruction
.
The
whole
nature
of
Purgatorie
,
can
neither
be
express'd
by
any
tongue
,
nor
comprehended
by
any
understanding
;
but
this
I
can
discern
,
that
its
pains
are
no
less
then
those
of
hell
:
notwithstanding
which
,
I
perceive
the
soul
,
spotted
with
the
least
defect
,
accounts
it
an
indulgent
grace
,
as
I
have
said
,
not
making
●in
some
respect
)
any
reckoning
of
it
,
compared
with
the
impedimental
stain
,
which
intercepts
her
fruitive
love
.
And
me
thinks
,
I
see
the
souls
in
Purgatorie
more
tormented
,
by
finding
in
themselves
any
thing
that
displeases
God
,
and
for
having
voluntarily
contracted
that
indignitie
,
by
offending
such
a
Goodness
;
then
by
any
other
sufferance
deriv'd
from
Purgatorie
:
the
reason
whereof
is
,
that
being
in
state
of
grace
,
they
clearly
discern
the
importance
of
that
impediment
,
which
suffers
not
their
approach
to
God
.
All
whatever
I
have
said
in
comparison
of
what
my
own
spirit
is
certifi'd
and
possess'd
of
(
as
far
as
I
have
been
able
to
comprehend
in
this
life
)
is
so
short
and
weak
;
that
all
views
,
words
,
or
sentiments
,
all
imagination
,
all
justice
,
all
truth
seem
trifling
,
and
nothing
towards
its
expression
;
and
I
am
out
of
countenance
that
I
cannot
find
more
precise
words
,
and
of
higher
indearment
.
For
I
see
so
conformable
a
sympathie
and
consonancie
between
God
and
the
soul
,
that
when
God
sees
her
tending
to
that
puritie
,
wherein
he
created
her
,
he
touches
her
with
a
certain
attractive
kind
of
flaming
love
,
sufficient
to
annihilate
her
,
notwithstanding
her
immortality
;
and
transforms
her
so
much
into
himself
,
that
she
discerns
her self
to
be
no
other
then
God
;
who
continually
proceeds
drawing
and
fireing
her
,
and
never
leaves
till
he
has
reduc'd
her
to
that
state
and
being
,
whence
she
first
lapsed
;
that
is
,
in
the
same
puritie
in
which
she
was
created
.
SECT
.
III
.
The
manner
of
Gods
operation
upon
Souls
in
this
state
.
WHen
the
soul
,
by
interiour
light
,
sees
her self
thus
drawn
by
God
,
with
so
much
amorous
ardor
;
through
the
heat
of
that
flaming
love
of
her
so
sweet
Lord
and
God
,
which
she
feels
superabound
in
her
spirit
,
she
(
as
it
were
)
melts
,
and
wholly
dissolves
her self
.
Then
perceiving
by
the
Divine
light
,
how
God
never
ceases
to
draw
and
conduct
her
,
tenderly
towards
her
compleat
perfection
,
with
such
continual
care
and
providence
;
and
this
out
of
the
sole
motive
of
pure
love
,
whilst
she
on
the
other
side
,
by
reason
of
this
impediment
of
sin
,
finds
her self
not
in
a
capacitie
of
following
this
attraction
of
His
;
that
is
,
this
uniting
aspect
which
God
casts
upon
her
,
in
order
to
this
conjunction
;
and
perceiving
besides
how
important
this
retardment
is
,
which
suspends
her
access
to
the
divine
splendour
;
together
with
her
own
instinct
,
which
earnestly
wishes
the
removal
of
that
impediment
,
that
she
might
vigorously
follow
that
uniting
aspect
:
I
say
,
the
sense
and
consideration
of
these
things
,
is
that
which
produces
the
principal
pains
,
wherewith
souls
are
afflicted
in
Purgatory
;
not
that
they
are
very
sensible
of
the
painful
part
(
though
it
be
very
extream
)
but
they
resent
much
more
the
opposition
they
find
in
themselves
to
the
will
of
God
;
which
they
plainly
see
kindled
with
an
excessive
and
pure
love
to
them
.
And
this
love
,
together
with
this
unitive
aspect
,
draws
perpetually
and
so
powerfully
,
as
if
it
intended
nothing
else
:
insomuch
that
the
soul
is
so
vehemently
affected
with
it
,
that
if
she
could
find
another
Purgatorie
surpassing
this
,
to
clear
so
much
the
sooner
this
impediment
,
she
would
quickly
cast
her self
into
it
,
through
the
impetuositie
of
that
so
consonant
and
combining
love
between
God
and
her
.
Moreover
,
I
perceive
an
emission
from
that
Divine
love
of
certain
beams
and
fiery
lightnings
upon
the
soul
;
and
those
so
piercing
and
active
,
that
methinks
they
are
sufficient
not
only
to
annihilate
the
body
,
but
ev'n
,
if
it
were
possible
,
the
very
soul
.
These
irradiations
have
two
effects
,
by
the
one
they
purifie
,
and
by
the
other
they
annihilate
:
as
gold
,
the
more
you
melt
it
,
the
better
it
becomes
;
and
so
much
it
may
be
wrought
and
purged
▪
that
all
imperfection
will
be
voided
and
evacuated
.
This
effect
is
wrought
by
fire
upon
materialities
;
but
the
soul
cannot
be
annihilated
in
God
,
but
well
may
it
in
it self
:
and
the
more
it
is
purifi'd
,
the
more
it
may
be
said
to
be
extenuated
and
annihilated
as
to
it self
;
remaining
at
last
perfectly
purifi'd
in
God
.
And
as
gold
,
when
it
is
refin'd
to
four
and
twentie
caracts
,
can
be
no
more
wrought
upon
by
any
fire
;
because
the
imperfection
only
can
be
separated
and
extracted
:
so
the
Divine
fire
acts
upon
the
soul
,
God
holding
her
so
long
in
it
,
till
all
imperfection
be
consum
d
,
and
she
be
brought
,
as
I
may
say
,
to
the
state
of
four
and
twenty
caracts
,
(
supposing
every
one
in
their
proper
degree
of
puritie
.
)
And
when
she
is
thus
clarifi'd
,
she
remains
all
in
God
;
who
having
brought
her
to
himself
in
this
ultimate
puritie
,
she
becomes
thenceforth
impassible
,
because
there
is
no
matter
left
to
work
upon
:
whence
,
if
in
this
pure
state
she
were
kept
still
in
the
fire
,
it
would
be
no
longer
painful
;
but
rather
a
fire
of
Divine
love
,
and
as
it
were
,
eternal
life
without
any
contrarietie
.
I
have
explain'd
how
that
infl●m'd
instinct
of
reunion
to
God
,
connatural
to
the
soul
,
finding
an
impediment
against
this
conjunction
,
makes
the
souls
Purgatorie
.
Now
this
last
act
of
love
does
this
work
,
without
any
contribution
from
the
man
,
whose
soul
is
cover'd
with
so
much
occult
and
secret
imperfection
,
that
if
one
in
this
life
could
discern
them
,
he
would
go
near
to
despair
:
but
this
his
last
state
purges
and
consumes
them
all
by
degrees
;
and
when
they
are
consum'd
,
God
gives
the
soul
some
discernment
of
them
,
to
the
end
she
may
comprehend
the
Divine
operation
which
raises
in
her
the
fire
of
love
,
dissolving
and
nullifying
those
impurities
that
are
to
be
consum'd
.
And
we
must
understand
that
those
acts
wherein
man
conceives
some
perfection
,
are
in
the
sight
of
God
all
defectuosities
;
as
in
all
things
which
have
some
shew
of
perfection
,
to
wit
,
mans
sight
,
his
feeling
,
hearing
,
his
willing
,
or
his
memory
;
in
all
these
,
when
he
acknowledges
not
their
notions
from
God
in
all
their
acts
,
man
contuminates
him●elf
:
because
to
render
these
operations
perfect
,
they
ought
to
be
wrought
in
us
,
without
us
,
as
to
the
being
the
principal
agents
;
and
the
operations
of
God
must
be
in
the
man
,
God
,
as
the
first
Actor
.
Such
are
the
effects
which
God
produces
in
the
last
and
highest
operation
of
pure
and
clear
love
in
this
life
,
flowing
simply
from
himself
,
without
any
merit
of
ours
:
which
actings
of
Gods
Spirit
are
so
penetrative
and
incendiarie
to
the
soul
,
that
the
body
incompassing
it
,
seems
to
consume
as
in
a
sharp
flame
;
nor
can
ever
be
eas'd
till
it
be
dissolv'd
by
death
.
True
it
is
,
that
the
love
of
God
which
over-flows
in
the
soul
(
according
to
my
apprehension
)
affords
it
such
a
contentedness
,
as
cannot
be
express'd
:
but
as
to
the
souls
in
Purgatorie
,
this
contentment
abates
not
one
spark
of
their
pain
;
rather
that
love
,
by
the
sense
of
being
suspended
from
fruition
,
heightens
their
sufferance
,
by
the
same
degrees
that
the
love
whereof
God
has
made
them
capable
,
is
exalted
in
puritie
.
So
that
the
souls
in
Purgatorie
feel
a
conjunction
of
great
pain
and
pleasure
,
wherein
neither
of
them
deduct
from
the
measure
of
the
other
.
In
which
state
could
they
purge
and
clear
themselves
by
contrition
,
they
would
in
an
instant
discharge
their
whole
debt
;
so
high
and
intense
a
strain
of
It
would
they
produce
:
and
this
by
reason
of
their
clear
discerning
the
infinite
prejudice
of
that
impediment
,
which
delays
their
conjunction
with
their
end
and
consummation
,
God
.
And
let
this
be
receiv'd
for
truth
that
ev'n
the
least
farthing
is
not
forgiven
those
pure
souls
of
what
they
owe
;
the
Divine
justice
having
so
decreed
it
.
Thus
it
stands
on
Gods
part
:
as
for
the
souls
on
the
other
side
,
they
have
no
proprietie
nor
election
,
and
can
see
nothing
but
simply
the
will
of
God
;
nor
desire
any
other
state
then
that
of
Gods
ordination
.
If
any
alms
are
given
them
by
those
in
this
world
,
which
abridges
their
time
,
they
are
not
in
state
to
be
affected
by
it
in
any
respect
,
but
under
the
notion
of
the
●ustice
of
the
Divine
pleasure
;
in
all
referring
themselves
to
God
,
who
satisfies
himself
as
seems
best
to
his
infinite
goodness
.
For
if
they
could
reflect
upon
these
alms
,
separately
from
the
Divine
bountie
,
it
would
be
a
proprietie
and
self-will
in
them
;
which
would
intercept
their
sight
of
Gods
will
,
and
that
would
prove
a
hell
to
such
souls
:
wherefore
they
remain
immoveable
in
all
that
God
appoints
them
,
as
well
in
their
ease
and
contentment
,
as
their
pain
and
affliction
;
and
can
never
turn
their
thoughts
upon
themselves
,
so
much
are
they
inwarded
and
transform'd
into
the
Divine
pleasure
,
being
entirely
resign'd
to
his
most
holy
determination
.
Insomuch
,
that
if
we
could
suppose
a
soul
presented
to
the
sight
of
God
,
having
as
yet
never
so
little
left
to
purge
;
this
would
prove
a
great
injury
to
her
,
and
become
a
greater
sufferance
then
ten
Purgatories
:
because
that
pure
goodness
,
and
supreme
Justice
could
not
like
such
an
object
:
wherefore
it
would
be
discorrespondent
in
respect
of
God
;
and
the
soul
seeing
him
not
fully
satisfi'd
,
though
there
wanted
but
the
twinckling
of
an
eyes
time
for
her
perfect
purgation
,
would
feel
ev'n
that
,
an
intollerable
condition
;
and
to
clear
that
little
rust
,
would
choose
rather
a
thousand
hells
,
then
the
standing
before
the
Divine
Presence
with
the
least
remnant
of
impuritie
.
Hence
it
was
that
this
blessed
Soul
,
discovering
these
things
above
treated
in
the
Divine
light
,
was
wont
to
say
,
I
could
wish
I
were
able
to
crie
so
loud
,
as
might
terrifie
all
mankind
that
are
upon
earth
,
with
this
exclamation
,
O
miserable
man
!
why
doest
thou
suffer
thy self
to
be
thus
blinded
by
this
world
,
and
against
so
important
a
necessitie
as
that
wherein
thou
wilt
find
thy self
at
the
point
of
death
,
makest
no
provision
?
All
of
you
shelter
your selves
under
the
hopes
of
Gods
mercie
,
which
you
exalt
and
magnifie
to
cover
your
improvidence
;
but
you
consider
not
that
all
that
goodness
will
turn
to
your
condemnation
,
for
having
presumed
to
contervene
the
will
of
so
sweet
and
benign
a
God
.
Should
not
that
goodness
prevail
with
you
towards
the
striving
to
comply
with
his
intire
will
,
in
stead
of
imboldning
you
to
transgress
it
,
by
this
undue
presumption
?
because
his
Justice
likewise
must
have
its
due
perfection
;
and
consequently
,
must
some
wayes
be
adequately
satisfi'd
.
Presume
not
therefore
upon
these
kind
of
words
,
I
will
confess
before
I
dye
,
and
so
gain
a
plenary
indulgence
;
by
which
means
I
shall
instantly
be
discharged
of
all
my
sins
,
and
assure
my
salvation
:
for
,
think
well
,
and
you
will
find
,
such
a
Confession
and
Contrition
,
as
is
requisite
for
the
gaining
of
this
plenarie
Indulgence
is
so
hard
to
be
obtain'd
,
that
upon
examination
,
you
will
rather
tremble
,
then
be
confident
;
and
conclude
it
much
more
likely
to
be
disappointed
,
then
to
obtain
this
Indulgence
.
I
see
the
souls
in
Purgatorie
remaining
in
the
discernment
of
these
two
operations
.
The
first
is
,
they
indure
willingly
their
pains
;
it
seeming
to
them
that
they
see
clearly
God
has
us'd
them
with
great
mercie
,
considering
what
they
have
deserv'd
:
and
being
fully
possess'd
of
the
infinite
dignitie
and
excellence
of
God
,
they
confess
that
if
his
goodness
did
not
temper
his
justice
with
mercie
,
(
satisfying
the
first
by
the
most
pretious
blood
of
Christ
Jesus
)
ev'n
one
single
sin
would
not
be
over-punish'd
with
a
thousand
perpetual
hells
;
in
contemplation
whereof
they
suffer
these
pains
so
unrepugnantly
,
that
they
would
not
abate
themselves
one
grain
or
scruple
of
them
,
acknowledging
how
justly
they
are
impos'd
and
ordain'd
by
the
Divine
sentence
.
So
that
in
respect
of
their
will
,
they
complain
no
more
of
God
,
then
if
they
were
already
in
eternal
beatitude
.
The
other
operation
is
,
a
contentedness
which
they
feel
,
beholding
the
order
of
God
,
working
with
so
much
love
and
commiseration
in
his
designs
upon
souls
.
And
these
two
operations
God
imprints
in
one
instant
in
those
souls
,
who
(
being
in
the
state
of
grace
)
apprehend
and
possess
them
truly
to
the
best
degree
of
their
present
capacitie
;
whence
they
derive
much
sati
faction
,
which
does
not
intermit
,
but
rather
increases
as
they
approach
nearer
God
.
They
see
nothing
as
in
themselves
,
but
all
as
in
God
,
to
whose
pleasure
they
are
more
attentive
,
then
to
their
own
pains
;
and
consider
not
them
,
compared
with
the
other
;
because
the
least
fight
can
be
had
of
God
,
surpasses
all
sorrow
or
delight
which
can
be
conceived
by
man
;
notwithstanding
which
superexcellence
,
yet
it
alters
not
in
these
souls
the
least
grain
,
either
of
their
contentment
or
sufferance
.
SECT
.
IV
.
A
Declaration
of
what
pass'd
in
the
soul
of
S.
Katharine
of
Genoua
;
conformable
to
this
state
of
Purgatorie
.
THE
same
manner
of
purgation
which
I
discern
of
the
souls
in
Purgatorie
,
I
find
in
my
own
soul
;
especially
,
these
two
last
years
past
,
and
every
day
I
advance
into
a
clearer
perception
of
it
.
I
perceive
my
soul
seated
in
this
body
,
as
in
a
state
of
Purgation
,
suitable
and
correspondent
to
the
local
Purgatorie
:
still
in
that
degree
which
the
body
may
indure
without
dissolving
;
and
yet
by
little
and
little
still
augmenting
,
till
the
term
comes
of
death
and
dissolution
.
I
find
my
spirit
alienated
from
all
things
(
even
spiritual
ones
)
which
might
minister
any
nourishment
;
such
as
is
any
chearfulness
,
delight
,
or
consolation
;
and
it
has
no
capacitie
of
savoring
any
thing
whatever
,
temporal
or
spiritual
,
either
by
my
will
,
my
understanding
,
or
memory
;
in
such
sort
,
as
to
be
able
to
say
,
I
am
better
pleas'd
with
one
thing
then
with
another
.
My
interior
is
besieg'd
in
such
a
manner
that
all
things
what
ever
offer'd
any
refreshment
,
either
to
the
spiritual
or
corporal
life
,
have
been
by
little
and
little
substracted
from
it
;
and
since
this
sequestration
,
my
spirit
perceives
that
all
such
matters
were
food
and
refection
for
it
:
but
being
discern'd
by
it
,
to
be
of
a
consolatorie
nature
,
they
are
all
so
much
disliked
and
undervalu'd
,
that
they
are
vanish'd
without
ever
returning
:
the
reason
is
because
the
spirit
is
mov'd
by
a
forcible
instinct
,
to
discharge
it self
of
all
impediments
of
perfection
;
to
such
a
degree
of
self-rigor
that
it
would
almost
consent
to
be
put
ev'n
in
hell
,
to
attain
its
intention
:
wherefore
it
works
earnestly
in
the
separating
of
all
such
matter
,
wherewith
the
inward
man
may
feed
it self
;
and
besieges
it
so
subtilly
,
and
so
vigilantly
,
that
the
least
mote
of
imperfection
cannot
pass
into
it
without
being
discover'd
and
rejected
.
And
as
for
the
exterior
part
,
because
the
spirit
in
no
sort
corresponds
with
it
,
that
likewise
remains
so
straightned
and
besieged
,
that
it
can
find
nothing
upon
earth
wherewith
to
solace
it self
suitable
to
its
humane
instinct
and
appetite
.
No
other
comfort
is
admittable
,
but
God
;
who
operates
all
this
by
his
love
,
moved
by
his
Mercie
thus
to
satisfie
his
Justice
.
And
this
consideration
imparts
much
peace
and
acquiescence
,
which
nevertheless
deducts
nothing
from
the
pain
and
pressure
;
nor
could
my
soul
indure
so
much
as
could
move
a
wish
of
stirring
never
so
little
out
of
the
divine
ordination
.
She
neither
can
get
out
of
Prison
,
nor
so
far
as
to
desire
enlargment
,
till
God
hath
wrought
all
that
is
requisite
for
her
due
purification
:
My
only
contentment
being
that
God
may
be
satisfi'd
;
nor
can
I
conceive
any
greater
torment
then
the
least
digression
from
the
divine
appointment
,
so
just
and
so
compassionating
I
apprehend
it
.
All
these
things
which
I
have
discours'd
,
I
discern
;
and
methinks
,
touch
them
,
as
it
were
;
but
cannot
find
words
competent
to
express
what
I
would
deliver
:
that
which
I
have
uttered
I
find
wrought
spiritually
in
my self
,
and
therefore
I
have
declar'd
it
.
The
Prison
wherein
I
conceive
my self
,
is
this
World
,
the
Band
seems
to
be
my
Body
,
and
my
Spirit
,
enlightned
by
grace
,
is
that
which
is
sensible
of
the
importance
of
being
restrain'd
or
retarded
by
any
impediment
from
the
consecution
of
its
end
and
perfection
;
and
this
inflicts
great
torture
on
the
soul
,
by
reason
of
the
sharpness
and
subtiltie
of
this
appetite
of
union
with
God
:
whose
ardencie
is
rais'd
by
those
steps
she
advances
towards
him
;
and
consequently
the
pain
is
measur'd
by
the
degrees
of
estimation
she
conceives
of
this
divine
conjunction
.
The
more
the
soul
is
purg'd
the
clearer
she
lookes
towards
God
,
and
the
impediments
seem
the
more
terrible
and
afflicting
;
chiefly
by
reason
that
(
remaining
wholly
apply'd
and
intent
upon
God
,
having
no
impedimental
passion
)
she
judges
without
any
errour
or
seducement
.
The
compatibilitie
of
these
two
sentiments
of
pain
and
peacefulness
in
the
soul
may
be
illustrated
,
in
this
manner
.
As
a
man
,
who
suffers
himself
rather
to
be
kill'd
then
offend
God
,
is
sensible
of
dying
and
feels
the
pain
of
it
;
but
the
Divine
grace
kindles
a
zeal
in
him
;
which
makes
him
value
the
honor
of
God
more
,
then
he
apprehends
corporal
death
:
so
the
soul
contemplating
the
order
of
God
,
considers
more
that
will
and
appointment
,
then
all
the
interior
or
exterior
sufferances
,
how
grievous
soever
they
can
be
rendred
;
and
this
because
God
,
by
whom
this
work
is
wrought
,
excells
all
things
that
can
be
felt
or
apprehended
.
So
that
the
participation
which
God
affords
the
soul
of
himself
(
how
little
soever
)
holds
her
so
imploy'd
and
immers'd
in
that
Divine
Majestie
,
that
she
can
make
no
account
of
any
other
object
whatsoever
:
therefore
she
devests
all
proprietie
,
and
neither
sees
nor
understands
any
pain
or
dammage
singly
referr'd
to
her self
;
all
which
(
as
hath
been
clearly
exhibited
in
the
former
discourse
)
is
discern'd
by
the
soul
in
that
instant
,
only
when
she
passes
out
of
this
life
.
Finally
,
for
the
conclusion
of
all
,
it
must
be
understood
that
Almightie
God
separates
and
annihilates
all
that
is
left
of
the
man
,
and
Purgatory
works
this
refinement
and
purification
.
SECT
.
V.
The
Authors
Conclusion
upon
this
Discourse
.
THus
have
I
shew'd
the
inside
of
Purgatorie
to
those
who
(
perhaps
)
have
hitherto
seen
the
exterior
figure
only
;
and
that
design'd
by
such
as
accounting
it
a
Chymera
,
have
drawn
it
like
one
,
with
antique
and
extravagant
lineaments
:
doing
,
as
if
the
Priests
of
the
●eathen
should
have
expos'd
only
the
outside
of
the
statue
of
Silenus
,
which
being
in
form
of
a
Satyre
,
was
likelier
to
provoke
contempt
,
then
expectation
of
any
thing
within
it
to
be
reverenc'd
;
whereas
being
opened
,
it
contain'd
an
Altar
decently
adorn'd
with
many
things
accounted
sacred
in
their
religion
.
The
maligners
of
this
doctrine
of
Purgatorie
,
have
methinks
,
us'd
a
worse
kind
of
indirectness
in
their
exposure
of
it
;
by
shewing
only
the
exterior
disfigur'd
and
colour'd
over
with
fantastick
and
ridiculous
suppositions
;
setting
Indulgences
about
it
,
in
wry
and
distorted
positions
,
crookeded
by
venalitie
and
corruption
.
Such
a
deform'd
picture
they
set
forth
of
Purgatorie
,
as
is
drawn
very
often
more
by
their
aversion
,
then
their
apprehension
;
their
own
judgments
not
being
so
dark
as
their
disaffections
:
But
now
I
hope
upon
this
insight
I
have
given
of
the
interior
of
this
doctrine
,
I
may
flatter
my self
,
that
ev'n
those
who
acknowledge
not
any
thing
sacred
or
religious
in
the
substance
of
this
point
,
cannot
yet
reproach
any
part
of
it
as
extravagant
or
unreasonable
.
And
this
occasion
remembers
me
of
what
pass'd
with
a
person
of
our
Nation
(
of
a
sharp
and
ingenuous
spirit
)
concerning
his
sense
of
Catholick
Religion
;
after
he
had
been
abroad
awhile
,
and
only
seen
some
exterior
practises
of
it
,
viz.
such
as
pass
through
the
streets
in
Processions
;
where
Reliques
and
Images
are
sometimes
carried
in
manners
apt
enough
to
scandalize
strangers
and
undisciplin'd
persons
in
the
intention
of
the
Church
.
Upon
which
misunderstanding
,
he
was
wont
to
slight
and
deride
much
her
Ceremonies
.
In
answer
to
some
of
his
reproaches
,
he
was
ask'd
one
day
by
a
Priest
,
if
he
(
who
seemed
so
malevolent
to
the
Ceremonies
of
Catholique
Religion
)
had
ever
been
in
the
Churches
,
and
seen
the
celebration
of
our
highest
misteries
,
and
the
performance
of
our
Divine
Services
?
he
reply'd
that
he
had
already
seen
too
much
,
since
his
liberties
concerning
it
were
already
offensive
:
but
(
sayes
he
)
if
you
will
allow
me
the
freedom
of
speaking
out
all
I
think
,
after
this
farther
insight
into
your
Church
,
I
will
goe
with
you
to
any
solemn
exercise
of
your
Religion
you
shall
desire
.
This
condition
was
agreed
by
the
Priest
;
who
carry'd
him
to
see
high
Mass
said
on
some
great
Holiday
,
where
the
Gentleman
behav'd
himself
with
much
modestie
and
attention
to
all
that
pass'd
.
And
after
his
survey
of
the
Church
,
with
the
order
and
observances
practised
;
when
he
came
back
,
being
call'd
upon
to
deliver
his
opinion
of
what
he
had
seen
;
he
answer'd
,
There
is
a
great
difference
between
your
Church
and
your
Street
Religion
;
I
confess
't
is
great
pittie
this
is
not
the
true
one
,
the
order
,
decencie
and
majestie
of
your
worship
,
savours
so
much
,
and
becomes
so
well
the
direction
to
the
greatness
and
majestie
of
the
true
God
.
To
which
the
Priest
reply'd
,
since
you
are
better
satisfi'd
with
the
first
step
you
have
made
within
dores
;
let
me
propose
to
you
a
farther
visit
into
the
inside
of
our
Church
,
(
as
I
may
well
call
the
doctrinal
and
credential
part
of
our
faith
:
)
the
soundness
and
reasonableness
whereof
,
will
surely
give
your
understanding
a
more
proportionable
satisfaction
,
then
your
eyes
have
received
in
the
difference
you
have
acknowledg'd
between
our
Church
and
our
Streets
.
Whereupon
not
long
after
,
this
person
,
by
the
same
steps
as
he
advanc'd
into
the
interior
part
of
our
doctrine
lodged
his
understanding
wherever
it
came
;
and
never
receeded
one
step
back
,
but
remain'd
firmly
seated
at
length
in
the
Catholick
Church
.
And
truly
,
methinks
,
these
three
different
views
of
Catholique
Religion
by
an
adversary
,
may
be
resembled
to
these
three
manners
of
seeing
the
Author
of
it
,
Christ
Jesus
.
The
first
is
such
a
kind
of
sight
,
as
if
one
,
who
had
heard
Christ
much
defam'd
for
a
Seducer
of
mean
people
,
should
have
met
with
him
afterward
in
the
street
,
follow
d
only
by
fisher
men
,
Publicans
,
and
notorious
sinners
;
considering
which
appearance
,
the
undervaluing
of
him
were
not
to
be
wondred
at
.
The
second
is
as
if
the
same
person
should
afterward
have
been
perswaded
to
follow
him
into
some
house
in
which
he
convers'd
with
his
followers
:
where
reflecting
upon
the
aminableness
of
his
person
,
the
sweetne●s
of
his
behaviour
,
the
meekness
of
his
speech
,
the
decencie
of
all
his
motions
,
the
gravitie
and
order
of
all
his
actions
;
these
exterior
attractives
would
probably
reconcile
an
ingenuous
mind
so
far
to
him
,
as
to
suggest
a
desire
of
being
clearly
inform'd
of
his
proposals
and
motives
to
the
people
.
The
third
manner
is
,
as
if
he
should
have
pursued
his
information
by
following
Christ
till
he
heard
him
preach
his
doctrine
,
and
saw
him
confirm
it
by
divers
miracles
:
whereupon
,
in
all
apparence
,
he
would
have
remain'd
Christs
Disciple
.
Thus
those
who
have
heard
Catholique
Religion
much
traduc'd
in
point
of
the
worship
of
Images
and
honouring
of
Reliques
,
meeting
a
Procession
in
the
streets
,
where
the
figures
and
reliques
of
Saints
are
expos'd
with
much
respect
and
reverence
,
cannot
at
first
be
wondred
at
for
believing
this
calumnie
verifi'd
;
no
more
then
a
zealous
Jew
for
crediting
the
Pharisaical
aspersions
,
upon
the
first
sight
of
Christ
,
apparently
answerable
to
their
accusations
.
Whilst
those
(
who
are
mov'd
but
to
visit
the
Catholique
Church
,
with
reverence
and
consideration
of
the
exteriour
religious
offices
corresponding
to
the
familiaritie
with
Christ
Jesus
his
outward
and
humane
carriages
and
acts
)
will
easilie
be
so
far
disprejudic'd
in
point
of
the
doctrine
,
as
to
seek
the
acquainting
their
understandings
with
the
grounds
and
reasons
of
this
Religion
;
which
answers
to
the
hearing
of
Christ
preach
the
conformitie
of
his
moral
precepts
to
right
reason
,
and
seeing
him
confirm
his
supernatural
verities
by
divine
Power
.
And
in
this
method
of
surveying
Catholique
Religion
,
that
is
,
by
studiously
examining
the
articles
of
Faith
,
there
appears
so
much
consonancie
with
reason
in
all
the
practical
part
,
and
so
great
force
of
continued
authoritie
,
constantly
succeeding
from
Christs
own
mouth
(
which
is
no
less
convincing
then
a
visible
miracle
)
as
in
all
likelihood
will
compose
a
body
of
motives
necessarily
prevalent
,
upon
an
ingenuous
understanding
.
I
may
therefore
after
this
long
passage
through
this
fire
of
love
,
modestly
presume
that
it
has
warm'd
the
affections
of
such
,
to
whose
understanding
it
may
perhaps
not
have
given
sufficient
light
.
So
that
it
is
not
unlikely
,
many
may
say
with
the
Gentleman
I
mention'd
,
that
our
written
differs
much
from
our
talk'd
on
Purgatorie
;
and
that
surely
if
this
Theory
be
not
true
,
't
is
great
pitie
it
is
not
;
since
this
exquisite
refinement
of
souls
seems
to
be
reasonable
,
before
their
admittance
into
the
incomprehensible
puritie
of
God
;
and
to
have
this
purification
wrought
by
love
is
such
a
means
,
as
all
generous
hearts
,
would
wish
.
For
how
many
are
there
,
that
would
prefer
grievous
suffering
,
consorted
with
great
loving
,
before
the
being
stupidly
unaffected
with
either
passion
?
Wherefore
this
character
of
Purgatorie
will
probably
affect
most
of
those
fair
ingenuous
souls
,
to
which
I
design
it
.
Before
I
shut
up
the
dore
of
Purgatorie
,
I
will
affix
this
advice
upon
it
,
which
may
afford
a
plenarie
Indulgence
to
both
parties
.
To
those
who
believe
the
doctrine
,
I
will
propose
the
living
,
as
if
they
believ'd
it
not
;
apprehending
every
voluntary
venial
sin
,
as
if
it
were
the
fewel
of
the
eternal
fire
,
fomented
by
hatred
,
not
by
love
.
And
to
such
as
dis-believe
it
,
I
would
urge
the
living
as
if
they
did
apprehend
such
a
state
of
transitorie
punishment
,
appointed
for
all
those
frailties
and
faultinesses
which
they
own
in
their
lives
;
not
relying
upon
their
single
faith
for
the
removing
of
those
mountains
of
straw
and
stubble
,
which
our
daily
imperfections
do
accumulate
;
but
to
be
as
punctual
and
precise
in
the
taking
off
every
single
straw
,
that
may
incumber
their
conscience
,
as
if
it
were
to
sink
them
below
Purgatorie
.
And
by
this
care
,
the
first
may
happily
,
by
Gods
mercie
,
escape
it
:
the
last
,
by
the
same
mercie
,
pass
through
it
.
The
rectitude
of
their
affections
to
God
,
having
mov'd
his
goodness
to
rectifie
their
faith
.
To
which
purpose
,
I
will
conclude
with
this
Prayer
,
for
all
such
whose
conceived
light
is
true
darkness
,
That
they
may
have
the
grace
to
embrace
the
belief
of
Purgatorie
in
this
life
,
and
escape
the
experience
of
it
in
the
next
:
really
passing
as
immediately
to
heaven
,
by
the
apprehension
of
It
as
they
vainly
promise
themselves
,
in
their
dis-belief
and
inconsideration
of
it
.
Let
,
therefore
,
the
result
of
this
Discourse
,
to
all
Auditors
,
be
the
raising
a
most
vigilant
attention
to
this
remonstrance
of
S.
Peter
,
2
Pet
.
1
4
to
the
10.
that
God
hath
given
us
exceeding
great
and
pretious
promises
;
that
by
these
you
may
be
partakers
of
the
divine
Nature
;
having
escap'd
the
corruption
that
is
in
the
World
.
Wherefore
the
rather
brethren
give
diligence
to
make
your
calling
and
election
sure
;
for
if
you
do
these
things
,
you
shall
never
fall
:
but
so
an
entrance
shall
be
ministred
to
you
abundantly
,
into
the
everlasting
Kingdome
of
our
Lord
and
Saviour
Jesus
Christ
.
The
eighth
Treatise
.
Of
Peace
and
tranquilitie
of
Spirit
,
in
all
occurrences
.
In
three
Sections
.
SECT
.
I.
What
this
Peace
is
;
and
the
advantages
of
it
.
HAving
shew'd
that
grievous
pain
,
and
great
peace
are
really
consistent
in
this
impeccable
State
of
Purgation
;
it
will
be
yet
more
useful
to
discuss
how
in
this
our
present
state
of
perillous
temptation
,
a
fair
peace
and
serenitie
of
mind
may
be
maintain'd
in
all
our
exteriour
troubles
and
agitations
.
'T
is
much
debated
,
what
disposition
or
composure
of
mind
is
the
most
proper
,
in
order
to
a
spiritual
progress
and
tendence
to
perfection
:
whether
the
enjoying
much
light
;
or
remaining
in
privation
and
obscuritie
:
whether
the
being
softned
and
sweetned
by
the
dew
of
Heaven
in
the
exercises
of
pietie
,
or
being
exercised
by
dryness
and
barrenness
of
Spirit
:
and
for
the
exterior
condition
,
whether
the
ease
of
health
,
or
the
vexation
of
sickness
,
the
conveniencie
of
plenty
,
or
the
constraint
of
povertie
;
the
priviledge
of
honour
,
or
the
quiet
of
obscuritie
,
are
the
most
conducing
to
a
spiritual
proficiencie
;
and
it
may
be
rightly
determin'd
that
the
readiest
and
safest
way
to
this
end
,
is
to
keep
our
mind
in
a
constant
peace
,
in
all
the
several
states
and
conditions
of
this
life
;
to
settle
our
spirit
in
an
equal
repose
,
and
sustain
that
in
an
invariable
acquiescence
.
So
that
this
answer
of
the
divine
Oracle
may
resolve
all
inquiries
,
Psal
.
33.
Seek
peace
and
pursue
it
.
Which
being
admitted
,
three
things
may
happily
be
demanded
:
First
,
what
this
peace
of
the
mind
is
,
and
the
blessings
of
it
.
The
second
,
how
we
should
obtain
it
.
And
the
third
,
how
we
should
conserve
it
.
To
answer
the
first
,
we
cannot
do
better
then
offer
S.
Augustines
definition
:
Peace
is
the
serenitie
of
the
mind
,
the
tranquilitie
of
the
soul
,
the
simplicitie
of
the
heart
,
and
the
band
of
love
.
And
the
same
Author
elsewhere
spreads
the
branches
of
this
root
,
more
at
large
:
saying
,
Peace
is
a
ranking
and
disposing
of
things
consonant
and
dissonant
,
in
such
proportion
and
order
,
that
each
one
holds
the
proper
place
and
rank
belonging
to
it
.
Whereby
he
means
(
as
he
sayes
himself
)
that
Peace
is
nothing
but
the
tranquilitie
of
Order
:
which
consists
,
as
S.
Thomas
explains
it
,
in
keeping
all
passions
,
wherewith
a
man
may
be
affected
,
from
rising
into
such
a
degree
of
turbulencie
as
may
discompose
the
calm
and
tranquilitie
of
our
understanding
or
affections
.
Wherever
things
are
in
order
and
their
natural
position
,
there
peace
must
consequently
be
found
;
and
on
the
contrary
where
things
are
confus'd
and
misplac'd
,
there
must
certainly
follow
trouble
and
discord
.
In
this
sentiment
S.
Augustine
sayes
:
While
things
are
out
of
their
rank
and
order
,
they
are
troubled
and
disquieted
;
as
soon
as
they
are
reduc'd
into
their
due
place
,
they
rest
and
are
at
peace
.
And
in
pursuit
of
this
subject
,
he
sayes
,
The
peace
of
the
body
,
is
the
just
and
equal
temper
of
the
first
qualities
,
and
the
convenient
position
of
all
the
parts
of
the
body
:
the
peace
of
the
sensitive
soul
is
the
quiet
of
its
appetites
;
the
peace
of
the
reasonable
soul
is
the
mutual
concord
between
the
faculties
and
their
operations
;
and
the
peace
of
the
whole
man
,
consists
in
the
conformitie
of
his
will
,
to
that
of
his
Creator
;
This
then
is
a
declaration
of
what
is
meant
by
that
term
Peace
.
And
of
this
inestimable
treasure
(
whereof
the
Mine
is
,
ev'n
in
our
own
inclosure
)
we
cannot
make
too
great
account
:
Wherefore
the
directors
of
spiritual
life
,
advise
the
intendment
of
this
peace
of
spirit
,
as
the
most
solid
foundation
of
all
piety
,
considering
that
the
two
chief
blessings
of
this
life
,
are
the
grace
of
God
and
the
peace
of
the
soul
;
and
consequently
,
the
greatest
evils
are
sin
and
disquiet
;
whereof
the
first
extinguisheth
grace
,
and
the
last
expels
peace
.
Wherefore
we
may
observe
that
S.
Peter
makes
this
his
first
wish
to
those
to
whom
he
addresses
his
instructions
:
Grace
and
peace
unto
you
be
multiply'd
.
1
Pet
.
1
And
S.
Paul
makes
the
same
entrie
into
most
of
his
Epistles
,
saying
,
(
in
pursuit
of
this
recommendation
)
The
wisdom
of
the
Spirit
is
life
and
peace
;
Rom.
8.6
.
inferring
that
a
spiritual
life
essentially
consists
in
this
interiour
harmonious
acquiescence
.
For
as
the
life
of
the
soul
is
grace
,
so
the
chief
vital
act
of
this
soul
,
is
this
kind
of
peace
.
Hence
it
is
,
that
when
our
enemie
fails
of
his
attempt
upon
our
grace
,
he
turns
his
assault
upon
our
peace
of
mind
:
which
if
by
any
artifice
he
can
carry
,
the
other
is
expos'd
to
imminent
peril
;
a
troubled
mind
having
in
it
as
many
breaches
for
the
evil
spirit
to
enter
,
as
it
has
several
overtures
of
trouble
and
disquiet
.
And
such
spirits
are
not
only
laid
open
,
but
almost
blinded
,
as
to
the
defensive
part
;
since
the
clouds
of
passion
intercept
the
light
of
their
discourse
and
reflections
,
by
which
they
should
act
against
this
invasion
:
for
there
is
no
discompos'd
soul
that
has
not
some
tincture
of
that
timiditie
,
which
the
holy
Spirit
sayes
,
Wisd
.
17.11
.
is
a
betrayer
of
the
consideration
of
succour
.
Whereas
peace
and
serenitie
of
mind
afford
a
clear
skie
towards
the
discernment
of
the
Enemies
approaches
;
and
in
this
calm
light
,
the
spirit
looks
easily
round
about
,
through
all
the
latitude
of
our
understanding
,
to
reach
defensive
notions
,
counterpointed
to
the
offensive
suggestions
.
They
therefore
who
desire
to
advance
securely
in
the
narrow
way
of
Virtue
and
Pietie
,
ought
in
the
first
place
to
resolve
a
continual
vigilance
and
attention
upon
this
interior
peaceful
constitution
;
and
likewise
,
indeavour
an
equal
tranquilitie
and
composure
in
all
their
exterior
demeanour
:
Whereby
they
may
promise
themselves
the
arriving
in
safetie
to
a
good
measure
of
perfection
;
because
this
state
is
an
excellent
disposure
of
the
soul
for
Divine
Communications
.
Upon
which
subject
S.
John
Climacus
says
,
This
tranquilitie
of
the
soul
is
adorned
with
shining
vertues
,
as
the
Firmament
with
stars
;
and
may
therefore
be
fitly
called
the
Firmament
of
the
Spirit
.
Wherein
too
,
seems
most
manifested
that
high
Prerogative
of
the
Grace
of
Christ
,
2
Pet
.
1
S.
Peter
speaks
of
;
Whereby
are
given
unto
us
exceeding
great
and
precious
promises
,
that
by
these
we
may
be
made
partakers
of
the
Divine
Nature
.
For
the
soul
in
this
State
,
becomes
a
lively
image
of
that
nature
,
which
is
infinitely
sweet
and
calm
,
incapable
of
any
trouble
,
whatever
it
does
,
or
is
done
to
it
.
And
indeed
this
similitude
is
not
acquired
,
by
the
activitie
of
the
Spirit
in
any
vertu
,
so
much
as
by
this
equanimitie
in
all
occurrences
.
In
all
bodies
that
have
circular
motions
,
there
is
one
point
which
rests
firm
and
immoveable
,
and
the
parts
nearest
to
that
point
,
have
the
less
motion
;
whereas
those
that
are
farthest
from
it
make
a
larger
circle
,
and
move
swifter
:
God
is
that
immoveable
point
in
the
Universe
,
about
which
all
the
Creatures
are
turned
;
to
whom
the
nearer
we
are
seated
,
the
less
motion
and
unquietness
we
are
subject
to
:
and
the
more
we
are
removed
from
him
,
the
more
we
are
agitated
by
violent
revolutions
.
Wherefore
David
sayes
of
God
,
his
habitation
is
of
peace
:
whence
it
follows
that
the
evil
Spirits
state
is
perpetuall
trouble
and
agitation
.
As
the
whirlwind
passes
,
so
is
the
wicked
;
but
the
righteous
is
an
everlasting
foundation
.
Prov.
10
,
2●
.
In
proof
whereof
,
the
holy
Scripture
always
expresses
the
condition
of
the
wicked
by
some
restless
similitude
,
as
the
circulation
of
a
wheel
,
the
ventilation
of
stubble
before
the
wind
,
or
the
estuations
of
a
stormy
Sea
.
And
on
the
contrary
,
the
state
of
the
righteous
is
always
described
by
things
fixed
,
serene
,
and
uniform
;
as
Rocks
,
Stars
,
and
Columns
.
So
that
't
is
not
only
unquestionable
that
this
peace
is
the
way
to
perfection
;
but
it
may
be
said
,
it
is
the
perfection
it self
which
this
our
imperfect
condition
doth
admit
:
For
surely
the
perfectness
of
the
soul
rests
in
the
peace
and
concord
of
all
the
powers
,
as
that
of
the
body
doth
in
health
,
which
is
nothing
but
the
peace
of
its
humors
and
members
.
Wherefore
S.
Augustine
sayes
,
Perfection
is
found
in
peace
;
and
for
that
reason
the
children
of
God
are
called
Peace-makers
.
And
S.
Ambrose
affirms
,
the
supremest
point
of
wisdom
is
tranquilitie
of
spirit
.
In
order
whereunto
,
the
great
maxime
of
Spiritual
persons
is
unum
fieri
,
to
become
one
;
to
remain
in
an
identitie
of
mind
.
This
is
the
nearest
access
we
can
make
to
that
unitie
from
whence
we
are
derived
,
and
to
the
accomplishment
of
our
Saviours
prayer
,
being
one
,
Ioh
.
17.
as
his
Father
and
he
are
one
.
And
for
our
comportment
in
the
exterior
commerces
incident
to
our
vocations
,
this
peace
disposes
us
excellently
to
converse
with
our
neighbours
,
and
qualifies
us
to
treat
with
them
more
acceptably
and
more
efficaciously
▪
for
this
Maxime
holds
in
moralitie
,
that
it
is
proper
for
what
is
fixed
and
stable
,
to
turn
and
move
things
moveable
:
So
that
a
peaceable
and
setled
mind
is
most
capable
to
calm
and
pacifie
such
as
are
troubled
and
distracted
.
To
this
spirit
of
Christianitie
the
winds
and
the
waves
of
Passions
are
obedient
:
for
we
have
often
experienced
that
the
sweetness
and
meekness
of
the
children
of
God
(
the
blessed
Peace-makers
)
hath
allayed
the
storms
of
turbulent
Spirits
.
Since
then
this
peace
is
so
great
a
treasure
,
that
it
contains
ev'n
all
Christian
perfection
;
let
us
,
by
the
advice
of
S.
Paul
,
Heb
.
4.
Make
haste
to
enter
into
this
rest
,
since
this
spiritual
Sabbath
may
be
entered
into
by
the
sons
of
God
.
And
such
souls
as
celebrate
this
interior
festivall
of
the
holy
Spirit
,
enjoy
unconceiveable
delights
and
solaces
;
of
which
even
the
body
partakes
as
the
animals
among
the
Jews
did
of
their
Sabbath
:
for
the
peace
and
suavitie
of
the
spirit
over-flows
the
sensitive
portion
of
the
soul
,
and
affects
it
with
a
sensible
joy
and
delectation
.
Of
this
state
of
Peace
,
the
light
of
Nature
gave
the
Philosophers
some
glimpses
;
but
surely
single
reason
is
to
this
accomplished
composure
of
our
spirit
,
but
what
the
ceremonies
of
the
Synagogue
were
to
the
Religion
of
the
Church
of
Christ
,
viz.
shadows
only
and
figures
of
this
reality
:
For
the
discourses
of
the
ancient
Rationalists
did
but
prefigure
this
true
and
real
serenitie
of
mind
,
which
the
holy
Spirit
was
to
effuse
abundantly
into
the
state
of
Christianitie
.
It
is
therefore
a
special
gift
solely
appropriated
to
Christians
.
Whence
our
Saviour
is
entituled
the
Prince
of
Peace
,
his
Divine
Person
having
brought
it
●●●●t
into
humane
nature
by
his
conjunction
with
it
.
Wherefore
S.
Paul
calls
him
,
Our
Peace
:
at
his
birth
,
the
Angels
with
joyful
acclamations
proclaimed
this
Peace
;
a
little
before
his
death
,
to
shew
he
did
not
intend
to
carry
it
away
with
him
,
he
left
it
by
Testament
to
his
Apostles
;
and
after
his
resurrection
,
to
confirm
his
donative
,
he
saluted
his
Disciples
often
with
,
Peace
be
unto
you
;
and
to
keep
them
in
a
continual
use
of
this
gift
,
he
commanded
them
to
proceed
in
a
frequent
distribution
of
it
to
all
houses
where
they
should
enter
.
Since
his
peace
then
is
our
portion
,
let
it
be
our
chiefest
attention
and
exercise
;
Wisd
.
8.10
.
let
us
resolve
with
the
Wise
man
.
To
take
it
to
live
with
us
,
knowing
that
it
will
be
a
Counsellour
of
good
things
,
and
a
comfort
in
all
cares
and
vexations
.
SECT
.
II
.
Of
the
means
to
acquire
this
Peace
.
AFter
the
exposure
of
this
admirable
blessing
,
methinks
I
see
every
one
inamour'd
of
it
,
as
it
imports
their
case
in
this
life
;
and
addressing
their
suit
to
Christ
with
the
Samaritan
,
for
some
of
that
water
,
which
should
keep
them
from
ever
thirsting
,
and
taking
so
much
pains
as
to
come
to
the
Well
for
their
necessities
.
Every
one
would
gladly
have
this
Peace
,
that
should
quiet
all
their
appetites
,
and
save
them
the
labour
of
contending
against
their
own
Passions
and
the
sence
of
all
exterior
injuries
:
so
that
if
it
could
be
had
for
once
asking
,
there
would
none
be
destitute
of
it
:
but
when
we
must
sell
all
we
have
for
this
Pearl
,
many
retire
with
the
young
mans
possession
;
and
choose
rather
to
venture
their
peace
then
to
part
with
their
passion
.
And
to
excuse
this
pusilanimitie
,
answer
,
as
the
Jewes
were
forbid
to
do
by
Moses
,
Deut
.
30.
Which
of
us
is
able
to
goe
up
to
heaven
to
bring
it
down
to
us
?
So
much
difficultie
many
object
to
unblame
their
faintness
,
or
to
cover
their
predominant
fancie
:
but
I
may
answer
this
evasion
with
S.
Paul
,
Rom.
10
This
Peace
is
nigh
thee
,
ev'n
in
thy
mouth
,
and
in
thy
heart
:
seek
it
but
there
and
you
shall
find
it
,
as
soon
as
you
have
but
voided
your
heart
of
those
cupidities
that
cover
it
.
The
best
means
then
of
finding
this
peace
is
to
purge
our
minds
from
erroneous
and
false
opinions
:
for
commonly
,
misapprehensions
induce
most
of
our
disquiets
.
How
many
things
vex
us
without
any
cause
?
our
imagination
anticipates
many
evills
,
which
never
really
befal
us
;
and
are
we
not
very
often
like
children
frighted
with
Visards
?
Upon
which
experience
Seneca
sayes
,
What
we
see
happen
to
beasts
,
we
shall
find
man
subject
to
,
if
we
examine
the
extravagances
of
his
fears
.
The
very
colour
of
red
enrages
a
Bull
;
an
Aspe
rises
up
and
shoots
it self
at
a
shadow
,
the
shaking
of
a
linnen
cloath
affrights
Bears
and
Lions
.
All
wild
and
savage
Natures
are
easily
mov'd
,
and
to
the
same
terrors
light
and
unsteddy
minds
are
abnoxious
;
the
least
doubt
or
appearance
of
any
displeasure
is
enough
to
confuse
and
distract
them
.
Wherefore
one
of
Pythagoras's
first
principles
was
,
not
to
goe
in
the
high
wayes
,
which
is
,
not
to
follow
the
vulgar
opinions
concerning
the
goods
and
evils
of
this
life
.
Upon
this
ground
this
course
is
to
be
taken
,
When
any
lovely
alluring
object
attracts
our
desires
,
or
any
contrary
one
moves
our
aversions
,
we
must
beware
not
to
suffer
our
affections
to
be
carryed
away
with
the
first
impressions
;
but
pause
and
hold
,
as
it
were
,
this
discourse
with
our
desires
,
Stay
,
pass
not
fo
ward
,
till
I
have
examin
d
this
object
▪
whence
it
comes
,
whither
it
tends
,
what
it
brings
,
and
what
it
will
leave
behind
it
:
Let
us
constantly
make
thi●
discussion
;
for
thereon
depends
the
libertie
or
servitude
of
our
Spirit
our
peace
,
or
our
perplexity
.
Whoever
then
will
possess
his
own
mind
must
allow
all
foreign
and
exterior
things
very
little
power
over
his
affections
:
which
precaution
is
expressly
given
us
by
the
holy
Spirit
,
a
heart
that
knows
his
own
bitterness
,
a
stranger
doth
not
intermix
in
his
joy
.
Prov.
1.25
.
And
to
avoid
the
intervention
of
any
stranger
,
he
must
fill
it
up
with
the
master
of
it
,
and
seek
his
peace
and
felicitie
in
the
residence
of
God
in
all
the
powers
of
his
mind
;
leaving
no
vacuitie
for
company
unfit
for
his
attendance
.
The
error
of
the
Philosophers
was
,
that
man
might
be
fully
content
with
himself
,
drawing
his
happiness
out
of
the
stock
of
his
own
reason
;
and
their
most
spiritual
morals
suppose
this
self-sufficiencie
:
which
abuse
S.
Augustin
reprehends
in
them
,
and
assures
that
a
more
noble
cause
is
required
for
that
effect
,
namely
,
the
contemplation
of
the
presence
of
God
in
us
,
because
naturally
of
our selves
we
are
variable
and
unquiet
;
our
understanding
,
will
,
and
all
our
faculties
are
inclined
to
error
,
variation
,
and
trouble
;
insomuch
that
we
must
rather
go
out
of
our selves
,
then
stay
in
them
to
find
a
f●xure
and
establishment
,
that
qualitie
being
only
attainable
by
adhering
to
something
immoveable
.
The
more
we
adhere
to
our selves
,
the
more
we
are
expos'd
to
fluctuation
,
because
the
very
ground
of
our
Nature
is
a
continual
Earthquake
,
so
that
the
less
we
rest
upon
our
own
bottom
the
firmer
we
prove
:
We
must
therefore
fasten
our selves
to
that
head
which
was
content
to
be
nailed
to
procure
stabilitie
for
his
members
;
and
certainly
the
only
way
to
perfect
firmness
of
Spirit
,
is
(
that
which
the
wisdom
of
the
world
accounts
folly
)
S.
Paul's
confixure
to
the
cross
w●th
Christ
.
There
is
no
stab
lay
of
spirit
but
what
is
fastned
by
his
nails
;
which
we
may
properly
call
these
three
vertues
.
The
first
is
Patience
,
whose
proper
fruit
is
peace
;
the
propertie
of
this
vertue
is
to
give
the
mind
a
temper
of
proof
against
the
evils
of
this
life
;
which
do
but
glance
upon
it
,
without
piercing
it
,
or
leaving
those
disfiguring
scars
of
inordinate
anger
,
sorrow
,
or
any
other
passion
.
Tertullian
makes
this
lovely
figure
of
Patience
,
Her
whole
countenance
is
calm
and
pleas'd
,
her
forehead
not
unsmooth'd
by
any
wrinkle
either
of
grief
or
anger
,
her
●ight
modestly
bending
under
eye-lids
that
express
a
moderate
pleasedness
,
her
mouth
clos'd
in
honour
of
silence
,
her
complexion
such
as
is
derived
from
innocence
,
and
preserved
by
assurance
:
Wherefore
Christ
tells
his
Disciples
,
Luk
21
19.
that
in
patience
they
shall
possess
their
souls
.
So
that
the
pr●ctice
of
this
vertue
is
absolutely
necessary
towards
the
maintenance
of
peace
;
for
since
our
life
consists
of
continual
vicissitudes
of
different
temptations
and
sufferances
,
't
is
not
possible
to
conserve
tranquilitie
without
this
shelter
of
patience
:
and
a
soul
that
is
well
fortifi'd
w●th
it
,
can
hardly
lose
her
peace
by
any
forein
hostilitie
,
as
the
Psalmist
promises
,
a
thousand
shall
fall
at
his
side
,
Psal
.
90
7.
and
ten
thousand
at
his
right
hand
,
but
it
shall
not
come
nigh
him
.
The
other
nail
of
the
Cross
is
Humilitie
:
which
our
Saviour
himself
drives
into
our
minds
with
his
own
hand
,
Learn
of
me
to
be
humble
and
meek
of
heart
,
and
you
shall
find
rest
in
your
souls
.
We
cannot
doubt
of
this
effect
,
upon
this
assurance
;
and
surely
true
humilitie
has
this
advantage
of
conferring
the
treasure
of
a
solid
peace
of
spirit
;
because
it
rejects
all
anxietie
,
displeasure
,
or
fear
of
depression
,
contempt
,
or
injurie
.
For
undoubtedly
if
we
narrowly
examine
the
cause
of
our
sorrowings
and
disquiets
,
we
shall
find
their
spring
to
rise
in
some
cover'd
pride
,
some
subtle
ambition
,
or
some
secret
self-estimation
,
and
always
for
want
of
true
humilitie
;
it
being
evident
that
if
a
man
did
keep
his
thoughts
in
his
own
Center
of
nullitie
,
wherein
real
humility
will
fix
him
,
he
must
needs
find
rest
and
tranquilitie
:
but
while
he
is
out
of
this
Center
,
he
must
consequently
move
and
waver
in
a
continual
unsteddiness
.
The
third
fastning
to
the
Cross
;
is
a
suppression
,
or
at
least
,
a
compression
and
contracting
of
our
desires
.
For
since
all
displeasures
rise
from
the
disappointment
of
some
desire
;
the
fewer
we
have
of
them
,
the
less
we
are
subjected
to
disturbance
.
And
doth
not
the
holy
Spirit
ascribe
all
our
unpeaceableness
to
our
cupiditie
;
James
4.1
.
from
whence
come
wars
and
strifes
?
come
they
not
hence
,
ev'n
of
your
cupidities
which
war
in
your
members
?
So
that
the
multiplicitie
of
desires
is
the
seed
of
all
our
interior
quarrels
:
for
ev'n
the
success
of
the
greatest
part
of
them
cannot
secure
our
tranquilitie
,
since
the
miscarrying
of
any
one
intermixes
some
trouble
and
displeasure
;
those
who
have
divers
passions
are
witnesses
of
the
inconsistencie
of
peace
with
pluralitie
of
pretentions
.
Since
then
the
contracting
our
desires
,
is
the
only
address
to
a
constant
composure
of
Spirit
;
surely
the
best
application
is
to
direct
them
to
that
,
which
in
One
,
contains
all
things
,
namely
,
a
conformity
and
confixure
to
the
will
of
God
in
all
occurrences
.
This
union
of
our
affections
instates
us
in
the
fruition
the
Prophet
David
describes
,
Great
peace
have
they
who
love
thy
law
,
and
nothing
shall
offend
them
.
An
adhering
to
the
law
of
providence
,
renders
even
all
changes
and
vicissitudes
our
own
pretentions
:
for
our
unhappiness
rises
not
from
our
being
oblig'd
to
any
thing
,
but
our
being
averse
to
that
obligation
.
Let
then
all
the
pretenders
to
peace
,
procure
to
simplifie
and
unifie
their
desires
by
this
single
address
to
the
will
and
order
of
God
:
for
the
seeking
varieties
in
the
Creatures
,
is
but
a
looking
to
find
what
we
have
lost
by
missing
the
unitie
of
the
Creator
;
it
is
but
the
being
out
of
our
way
that
makes
us
range
and
cast
about
into
several
quarters
;
which
is
a
consequence
of
our
first
straying
and
deviation
.
Having
exhibited
the
means
of
acquiring
this
happy
state
of
Peace
,
we
must
follow
the
method
of
the
holy
Spirit
,
which
sayes
not
only
,
Seek
peace
,
but
pursue
it
too
.
It
remains
therefore
that
we
endeavour
to
offer
some
directions
for
the
conservation
of
this
treasure
,
having
once
gotten
it
;
that
when
a
man
has
found
this
peace
which
the
soul
loveth
,
he
may
hold
it
,
and
and
not
let
it
goe
;
Cant
.
3.
untill
it
bring
the
Spirit
into
the
chamber
of
his
mother
,
of
her
who
conceiv'd
it
.
SECT
.
III
.
Of
the
means
to
conserve
this
Peace
of
Spirit
.
IT
was
a
very
wise
reproach
which
Augustus
laid
upon
Alexander
,
when
he
wondred
how
Alexander
could
apprehend
the
want
of
exercise
for
his
vertue
after
the
conquest
of
the
whole
world
;
saying
that
the
securing
its
dominion
required
no
less
vertuous
activitie
then
the
conquest
.
And
surely
the
same
maxim
holds
in
this
our
spiritual
warfare
,
in
this
our
little
world
:
wherein
after
the
subjection
of
all
our
passions
,
and
the
concerting
of
our
interiour
peace
,
a
continual
vigilancie
and
activitie
of
Spirit
,
is
requisite
for
the
duration
and
permanencie
of
this
concord
.
It
is
no
rare
thing
to
have
some
intervals
of
stilness
and
tranquilitie
of
mind
;
for
ev'n
the
vitious
,
whose
passions
are
in
some
voluptuous
chase
,
if
they
chance
to
seize
their
prey
,
enjoy
a
few
moment's
peace
in
that
fruition
;
till
satietie
invites
them
to
some
change
of
appetite
,
and
proposes
new
motion
and
pursuit
of
some
fresh
cupiditie
,
by
which
means
the
end
of
the
past
pleasure
is
the
beginning
of
some
pain
.
In
reference
whereunto
,
the
Psalmist
sayes
,
repentance
and
infelicitie
is
in
their
wayes
,
and
they
have
not
known
the
way
of
peace
:
for
,
as
we
said
before
,
Peace
is
the
tranquilitie
of
Order
;
and
the
intermitting
peace
of
the
voluptuous
is
but
the
easie
motion
of
disorder
,
there
being
nothing
of
real
acquiescence
in
the
highest
pitch
of
their
fruitions
.
So
that
if
we
reflect
upon
their
satisfactions
,
we
shall
find
the
peace
of
the
ungodly
is
nothing
but
unpunish
d
disorder
.
Some
short
truces
they
have
upon
the
taking
and
possessing
some
fortifi'd
and
defended
passion
;
but
commonly
't
is
scarce
time
enough
to
burie
the
dead
pains
and
difficulties
,
(
that
is
,
to
forget
the
troubles
and
disquiets
this
success
has
cost
them
)
b
fore
some
new
desire
rises
up
,
and
assaults
their
present
quiet
;
insomuch
that
besides
their
mortal
enemie
,
their
conscience
,
ev'n
their
cupidities
,
which
they
account
the
most
friendly
,
do
certainly
entertain
an
interior
mutiny
and
commotion
:
Wherefore
the
holy
Spirit
affirms
,
there
can
be
no
peace
to
the
wicked
.
And
as
the
worlds
suitors
have
some
easie
intervals
of
superficial
peace
;
so
have
ev'n
Gods
sincerest
seekers
some
uneasie
intermissions
,
wherein
the
exterior
or
sensitive
portion
of
their
mind
is
mov'd
and
agitated
;
but
this
emotion
is
but
as
the
shaking
of
the
leaves
and
branches
in
a
strong
wind
,
according
to
Jobs
Metaphor
;
while
the
shaft
and
root
are
not
at
all
stirr'd
or
unfastned
.
We
must
not
therefore
expect
to
exempt
this
part
of
humane
Nature
from
the
agitation
of
the
first
impulses
of
our
several
affections
.
The
treasure
(
sayes
S.
Paul
)
which
we
carry
in
an
earthen
vessel
,
is
not
the
less
for
having
so
brittle
a
cover
:
wherefore
he
declares
,
though
we
are
troubled
on
every
side
,
yet
we
are
not
distressed
;
and
the
preserving
our
spirits
from
distress
in
the
disturbance
of
our
senses
,
is
that
point
of
equanimitie
in
all
occurrences
,
which
our
advices
are
directed
to
maintain
.
In
order
whereunto
,
we
must
consider
,
that
all
action
wherein
we
issue
out
somewhat
of
our selves
,
ought
to
be
manag'd
so
that
we
may
remain
masters
of
what
we
export
upon
all
occasions
;
which
cannot
be
,
unless
we
ponder
and
proportion
our
attention
to
the
importance
of
the
action
.
And
to
be
able
to
measure
our
application
adequately
to
our
business
,
we
must
endeavour
not
to
enter
into
any
action
with
a
mind
either
alienated
or
passionate
:
for
the
one
looks
another
way
,
while
it
should
mark
its
own
path
and
steps
;
and
the
other
over-looks
all
the
way
,
gazing
only
at
the
end
,
without
a
convenient
designing
of
the
means
.
Wherefore
both
these
dispositions
are
unapt
to
produce
a
good
issue
;
and
by
consequence
,
are
unlikely
to
m●intain
tranquilitie
of
mind
.
Hence
the
Philosophers
reproach'd
the
world
▪
that
few
or
none
conducted
their
actions
by
councel
,
but
the
most
floated
upon
the
stream
of
custom
;
being
rather
carryed
away
by
some
exteriour
violence
,
then
lead
on
by
quiet
consideration
.
To
possess
our selves
therefore
fully
before
we
dispe●se
them
into
action
,
we
ought
to
recollect
our selves
a
little
,
e're
we
enter
into
any
exercise
;
and
as
it
were
,
tune
our
minds
,
and
set
them
to
their
right
key
before
we
begin
to
use
them
;
according
to
the
substance
,
which
is
the
goodness
of
our
action
.
The
first
circumstance
we
ought
to
weigh
,
is
the
time
;
which
when
we
have
determin'd
,
we
must
not
seek
to
precipitate
,
but
calmly
observe
the
occurrence
of
it
.
All
things
have
their
time
(
sayes
Solomon
)
and
the
wise
mans
heart
discerns
both
time
and
judgment
,
because
to
every
purpose
there
is
time
and
judgment
.
Wherefore
our
Saviour
answer'd
those
who
press'd
him
to
advance
his
charitie
,
My
hour
is
not
yet
come
:
he
did
not
hasten
it
,
but
attended
it
in
a
peaceful
conformitie
.
Next
,
having
once
resolved
upon
the
opportunitie
of
our
entry
into
any
action
,
we
must
beware
of
setting
a
peremptorie
time
for
the
finishing
it
;
in
such
a
positive
manner
at
least
as
that
,
whatever
comes
on
't
,
we
resolve
to
end
our
work
at
such
a
time
;
for
such
a
determin'd
prefixure
indangers
our
disquiet
when
any
thing
intervenes
to
intercept
that
assignment
;
and
in
all
designs
we
must
allow
somewhat
to
spare
for
intervenient
accidents
.
We
should
therefore
only
resolve
to
assign
so
much
time
as
shall
be
requisite
to
finish
our
work
,
without
any
prescrib'd
limitation
.
It
is
likewise
very
important
in
all
our
prosecutions
,
not
to
act
with
too
much
earnestness
and
hasting
our selves
.
A
steddie
diligence
carries
forward
farther
then
loose
precipitation
:
upon
which
ground
Tacitus
complains
,
that
ev'n
good
men
fall
often
by
over-hasting
themselves
;
and
sayes
,
that
in
whatever
we
vehemently
either
love
or
hate
,
leasure
and
pawsing
is
alwayes
safest
:
celeritie
and
certaintie
are
peculiar
only
to
heavenly
motion
.
And
in
order
to
this
truth
,
Solomon
sayes
,
The
lame
man
in
the
way
out-goes
a
courser
;
to
warn
us
that
pressing
haste
more
likely
carryes
us
out
of
our
way
,
then
faster
to
our
end
.
To
maintain
our
peace
at
home
,
we
must
likewise
provide
for
our
safe
commerce
abroad
with
our
neighbour
;
because
we
are
easily
mov'd
and
disturb'd
,
when
we
meet
with
froward
and
unreasonable
negotiators
of
affairs
.
Wherefore
to
secure
our
temper
,
we
must
consider
it
is
no
common
thing
to
meet
a
reasonable
treater
of
business
,
nor
is
it
an
easie
matter
to
rectifie
crooked
and
perverted
understandings
.
Remember
what
pains
ev'n
Christ
Jesus
took
with
men
;
and
yet
with
the
help
of
his
miracles
,
how
few
he
converted
;
account
the
perswading
of
another
out
of
his
own
sense
a
difficult
matter
,
and
you
will
not
be
easily
troubled
at
the
unprevailing
of
your
own
reason
.
Consider
of
what
kind
of
persons
Solomon
sayes
,
there
is
an
infinite
number
;
and
answer
your self
in
the
rejectings
of
your
reason
,
with
this
Animadversion
,
Prov.
18.
A
fool
receives
not
the
words
of
the
wise
,
unless
he
speaks
such
things
as
are
in
his
own
heart
.
Considering
therefore
the
nature
of
man
,
it
follows
evidently
,
that
we
ought
not
to
undertake
,
either
too
much
business
,
or
any
of
an
importance
disproportion'd
to
our
state
or
capacitie
;
lest
either
the
number
or
the
weight
of
our
affairs
may
confuse
or
oppress
us
:
no
body
is
apt
to
overcharge
himself
with
a
material
burthen
,
yet
how
many
are
forward
to
do
it
with
mental
ones
?
To
correct
this
unadvisedness
,
Seneca
sayes
,
that
the
sound
advice
of
Democritus
will
avail
very
much
towards
the
securing
our
peace
of
mind
,
viz.
neither
in
our
particular
fortune
,
nor
the
publique
concernment
,
to
imbrace
either
more
or
greater
business
then
we
can
discharge
.
For
whoever
ingages
himself
in
many
imployments
,
will
hardly
ever
pass
a
day
without
some
cross
encounter
to
disorder
him
,
either
from
the
men
with
whom
,
or
the
affairs
which
he
negotiates
.
Whence
it
follows
,
that
to
deliver
us
from
these
troublesome
incidencies
,
when
we
have
any
business
undertaken
or
committed
to
us
,
we
ought
to
measure
our
capacities
with
our
designs
,
and
compare
our
humors
with
those
we
are
to
communicate
:
and
if
they
be
persons
passionate
,
suspitious
,
scrupulous
,
or
any
other
way
uneasie
to
converse
with
,
we
must
use
several
preparations
of
our
spirits
,
respecting
the
tempers
of
our
negotiators
;
remembring
alwayes
this
rule
,
that
It
is
not
the
perfection
,
but
the
proportion
of
reason
which
works
upon
the
minds
of
men
.
And
in
order
to
the
securing
our
peace
,
this
must
be
always
resolv'd
,
In
case
any
body
interrupt
our
enterprise
,
or
ev'n
totally
defeat
it
,
not
to
admit
any
violent
anger
,
but
strive
to
contain
ev'n
our
exteriour
resentments
;
considering
that
whoever
disappoints
us
in
one
good
action
,
gives
us
an
occasion
of
exercising
another
,
namely
,
an
act
of
patience
;
and
we
must
reflect
,
that
in
Christianitie
,
suffering
is
a
nobler
thing
then
acting
;
and
whoever
peaceably
overcomes
his
own
natural
repugnancie
to
misadventures
,
obtains
a
greater
victory
then
the
mastering
of
any
exterior
opposition
.
This
point
is
likewise
very
wel
worth
advising
,
not
to
be
much
mov'd
by
the
crossings
and
vexations
we
meet
with
through
the
ignorance
or
negligence
of
our
own
servants
.
This
restraint
of
our
natural
indignation
against
such
as
are
subjected
to
us
,
is
a
great
and
difficult
vertue
,
because
we
have
no
outward
hold
upon
our
nature
to
bridle
it
,
upon
these
occasions
where
we
may
so
safely
let
loose
our
passion
;
and
this
full
swing
that
our
humor
finds
without
any
resistance
,
may
easily
produce
a
habit
of
anger
in
us
,
which
will
discompose
our
interior
no
less
then
a
contested
exercise
of
our
passion
.
And
surely
those
are
the
most
dangerous
vices
,
which
are
practised
with
the
most
case
and
indempnitie
.
As
they
that
us'd
to
debauch
with
their
own
domesticks
are
not
so
much
expos'd
to
the
outward
ill
consequences
,
but
are
the
apter
therefore
to
set
their
affections
upon
those
vices
they
enjoy
with
such
conveni●nce
,
without
any
check
to
their
depraved
inclination
:
so
those
who
are
accustom'd
to
let
loose
this
passion
of
anger
upon
such
subjects
where
it
finds
no
difficulty
to
repress
it
;
as
they
are
less
liable
to
outward
quarrels
and
contests
;
so
are
they
more
apt
to
contract
a
habit
of
that
passion
,
and
more
frequently
in
danger
of
an
interiour
trouble
and
displeasure
,
by
reason
they
find
no
sensible
curb
to
hold
in
their
vitiated
nature
.
We
should
rather
therefore
in
this
case
,
do
as
we
are
wont
when
we
are
to
act
any
part
publickly
;
we
commonly
practice
it
before
our
domesticks
and
familiars
,
to
perfect
us
for
the
publick
discharge
:
so
this
part
of
peace
and
composedness
of
mind
,
which
we
are
to
perform
upon
all
publick
occasions
,
we
should
practice
with
our
private
and
familiar
provocations
,
to
confirm
us
in
a
peaceful
and
equal
temper
in
all
the
occurrences
of
foreign
temptations
.
Since
we
cannot
hope
to
extinguish
all
wishes
and
desires
referring
to
this
world
,
in
the
paucity
and
good
conduct
of
those
few
necessary
ones
consists
the
security
of
this
propos'd
peace
.
We
must
therefore
studiously
observe
the
letting
pass
the
first
impulse
and
impetus
of
our
nature
;
and
determine
neither
end
nor
means
upon
our
first
conceptions
:
but
let
them
stand
and
cool
,
and
after
they
have
setled
,
then
draw
second
thoughts
out
of
them
.
For
we
must
remember
we
have
been
plants
and
beasts
before
we
came
to
be
men
;
that
is
,
we
have
continued
long
in
the
acts
of
meerly
vegitative
and
sensitive
nature
,
before
we
got
to
the
Reasonable
;
whence
commonly
our
first
motions
savour
still
,
most
of
the
irrational
,
being
but
strains
of
passion
;
and
the
second
cogitations
are
only
the
products
of
reason
and
discernment
.
So
that
when
you
find
any
ardour
or
vehemence
in
your
desires
,
suspect
and
pause
upon
them
;
though
they
be
instincts
,
seeming
never
so
pious
and
zealous
.
For
all
acts
of
our
mind
rising
with
eagerness
and
emotion
,
(
though
they
may
aim
at
a
good
end
,
yet
)
are
not
likely
to
choose
the
properest
means
;
because
over-pressing
and
acceleration
admit
not
weighing
and
measuring
,
which
are
requisite
for
prudent
election
.
This
rule
of
debated
and
deliberate
proceeding
,
holds
ev'n
in
our
zeal
for
the
conversion
of
souls
,
which
is
the
most
divine
function
we
can
exercise
:
and
as
it
is
a
copying
of
our
Saviour
,
so
ought
it
to
be
perform'd
in
his
spirit
which
is
void
of
all
trouble
and
passion
.
Let
us
in
all
such
applications
,
remember
that
our
good
Angel
moves
us
,
and
design
to
work
upon
others
,
as
he
doth
upon
us
;
with
such
a
kind
of
orderly
communication
.
For
our
own
perfection
ought
to
be
much
more
attended
,
then
that
of
others
:
wherefore
we
must
not
impair
our
own
in
the
least
degree
,
to
improve
never
so
much
our
neighbours
(
because
God
hath
setled
that
order
in
our
charitie
;
)
but
make
only
so
much
haste
to
bring
peace
into
our
neighbours
house
,
as
that
we
indanger
not
the
shedding
any
of
our
own
by
the
way
.
For
the
feet
of
those
that
evangelize
peace
,
are
never
so
beautiful
as
when
they
come
softly
,
choosing
the
fairest
way
with
a
calm
deliberation
.
This
part
of
moderation
in
point
of
gaining
others
,
is
not
so
uneasie
,
as
that
we
are
to
act
in
our
own
losses
and
distresses
:
as
in
our
deprivements
of
health
,
honour
,
friends
,
and
fortune
:
for
ev'n
in
all
these
assaults
and
stormings
of
adversitie
,
we
must
seek
to
defend
our
interior
peace
.
In
order
whereunto
we
may
reflect
temperately
upon
the
nature
of
those
things
that
can
so
easily
be
forc'd
from
us
;
and
presently
apply
our selves
to
maintain
that
which
we
cannot
lose
without
betraying
our selves
:
which
is
making
a
benefit
of
all
these
privations
,
if
we
render
not
up
our
tranquilitie
of
spirit
:
but
part
quietly
with
all
other
ornaments
,
restoring
them
as
lent
goods
,
which
brought
no
interior
peace
with
them
,
and
therefore
have
no
right
to
carry
any
away
.
Let
us
raise
our
thoughts
as
soon
as
we
can
out
of
this
moveable
world
,
so
shall
we
find
no
want
of
what
must
roll
along
with
the
worlds
revolution
:
and
if
we
advance
our
spirits
as
far
upward
as
heaven
,
we
shall
find
all
those
perishable
goods
transmitted
thither
,
and
transmuted
into
an
incorruptible
species
.
Wherefore
in
this
case
,
the
receipt
that
contains
the
vertue
of
all
other
precepts
,
is
(
as
soon
and
frequently
as
we
can
)
to
form
lively
acts
of
Faith
,
Hope
,
and
Charitie
,
the
objects
whereof
are
eternal
felicitie
:
which
we
may
anticipate
,
in
some
manner
,
by
these
acts
of
our
mind
;
and
consequently
,
with
much
ease
,
bear
the
disfurniture
of
such
transitorie
moveables
,
as
were
rather
ornaments
then
materials
of
our
fabrick
;
considering
that
this
denudation
may
prove
the
greatest
beautifying
of
our
spiritual
edifice
.
Nay
,
this
peace
of
mind
,
propos'd
is
so
important
towards
the
consummation
of
the
new
man
,
that
it
must
not
be
infring'd
,
no
not
by
our
spiritual
losses
:
for
ev'n
our
own
faults
and
imperfections
ought
not
to
interrupt
it
;
which
seems
a
reasonable
occasion
to
disquiet
us
.
To
secure
our
peace
against
this
so
fair
pretence
of
disturbance
,
we
must
be
advis'd
not
to
enter
into
any
sharp
or
froward
displeasedness
upon
the
occasions
of
our
defects
and
frequent
lapses
.
We
must
not
remain
dejected
or
dismay'd
upon
our
frail
retrogradations
and
returns
to
our
perverted
inclinations
.
We
must
not
use
this
common
discompos'd
discourse
,
That
we
shall
never
mend
,
having
so
often
relaps'd
;
and
that
it
is
not
to
be
hoped
we
shall
rectifie
this
or
that
enormitie
in
our
nature
,
or
suppress
such
a
passion
:
for
such
like
sentiments
that
seem
the
fruits
of
penitence
,
commonly
do
not
so
much
as
grow
upon
the
root
of
Grace
;
but
rather
upon
the
stock
of
our
proud
nature
which
disdains
to
fail
so
often
,
and
indure
that
reviling
.
But
certain
it
is
,
as
much
as
we
deduct
from
the
peace
of
our
mind
,
so
much
we
substract
from
our
abilitie
to
cooperate
with
the
grace
of
God
towards
our
reformation
:
for
this
disorder'd
emotion
contracts
and
pinches
our
spirits
,
cools
our
affections
by
the
belief
of
improbabilitie
of
amendment
;
and
drives
us
sooner
into
despair
,
then
into
a
fervent
diligence
towards
our
redress
.
Never
did
trouble
and
disorder
of
mind
contribute
to
the
purgation
of
a
soul
,
no
more
then
the
rubbing
our
eyes
doth
to
the
taking
out
of
them
a
mote
or
flie
:
For
this
sort
of
vexation
but
closes
the
eye
of
our
reason
;
whereas
calm
and
quiet
consideration
doth
,
as
it
were
,
open
the
eye
lids
,
and
gently
remove
the
impediment
.
Hence
it
is
that
whatever
distracts
and
confuses
us
,
breaking
our
peace
of
spirit
,
comes
not
from
Grace
;
but
either
from
our
nature
,
or
the
enemie
of
it
,
who
seeks
to
blind
us
with
these
flashes
of
his
lightnings
.
Our
course
must
therefore
be
upon
all
our
failings
and
recidivations
presently
to
turn
our
hearts
upon
God
without
trouble
or
impatience
;
humbling
our selves
profoundly
before
his
mercie
;
acknowledging
freely
our
fault
,
and
that
without
his
succour
we
had
faln
much
lower
;
avowing
in
his
presence
our
strong
propension
to
all
ills
,
and
our
impotencie
towards
any
good
;
endeavouring
to
conceive
a
real
and
sincere
sorrow
for
our
sin
;
asking
pardon
with
the
confidence
of
a
child
to
a
father
,
with
a
firm
purpose
of
never
relapsing
into
the
same
fault
:
for
which
purpose
,
we
must
use
special
attention
to
avoid
all
inducements
to
that
infirmitie
,
and
not
amuse
our selves
in
the
disquisition
of
many
disquieting
punctilios
:
as
,
Whether
we
have
confess'd
all
;
whether
we
have
produc'd
an
act
of
true
contrition
;
whether
our
sins
be
remitted
,
or
such
like
scrupulous
discussions
,
which
serve
to
wrack
,
not
to
rectifie
a
conscience
.
This
we
ought
to
practice
in
all
relapses
;
and
(
with
the
same
order
and
confiding
in
God
,
and
an
equal
repose
of
spirit
at
the
last
as
well
as
first
confession
)
bring
with
us
always
sinceritie
in
the
desire
of
amendment
,
and
humilitie
for
our
improficiencie
:
both
which
are
darkned
and
dissipated
by
the
disorder
of
our
spirit
.
We
are
most
in
danger
of
this
answer
,
Nescio
vos
,
I
know
you
not
,
when
the
image
of
God
(
our
reason
)
is
the
most
disfigur'd
by
irregular
motions
.
There
is
much
difference
between
a
contrite
and
a
confus'd
heart
:
the
first
is
press'd
by
grace
under
the
weight
of
reasonable
sorrow
,
the
other
is
but
broken
with
natures
falling
upon
it
:
for
natural
grief
alwayes
brings
some
disorderly
parting
and
dissipating
of
the
spirit
.
1
Cor
.
7
Whence
S.
Paul
rejoyces
not
that
his
penitents
did
sorrow
,
but
that
they
did
sorrow
according
to
a
godly
manner
,
that
they
might
receive
dammage
in
nothing
.
This
peace
therefore
and
composure
of
mind
,
wherein
our
sorrow
works
fortiter
&
suaviter
,
strongly
and
sweetly
,
is
to
be
intended
;
and
all
unquiet
exercise
ev'n
of
well-apply'd
sorrow
,
is
to
be
discouncell'd
:
that
in
our
suing
for
eternal
peace
to
God
,
we
may
appear
members
of
our
great
Peace
maker
;
who
,
in
the
bearing
of
all
sins
and
sorrows
,
never
lessened
his
interior
state
of
rest
and
acquiescence
.
Next
we
must
be
advised
that
the
great
enemie
of
our
peace
(
when
he
finds
minds
so
well
ordered
that
he
cannot
easily
raise
their
desires
or
passions
to
a
seditious
insurrection
)
labours
very
often
to
corrupt
ev'n
their
pious
dispositions
,
to
trouble
and
disquiet
them
with
scruples
and
terrors
of
conscience
;
by
which
suggestions
,
their
peace
of
spirit
is
very
much
disturb'd
:
for
when
we
look
through
this
perspective
of
a
scrupulous
imagination
,
all
our
fears
and
apprehensions
are
multiply'd
to
such
a
degree
,
that
ev'n
flies
appear
monsters
,
the
least
of
our
infirmities
seem
horrid
infidelities
;
and
by
these
false
terrors
,
our
minds
are
kept
in
continual
alarms
that
admit
not
repose
and
settlement
,
which
is
that
state
God
requires
for
a
congruous
cooperation
with
his
grace
.
As
God
allows
not
libertinism
and
dissolution
,
so
doth
he
not
impose
any
constraint
or
pressure
upon
our
spirits
,
to
which
his
Spirit
imparts
a
holy
frankness
and
libertie
:
Where
the
Spirit
of
God
is
,
there
is
libertie
,
sayes
the
Apostle
;
and
liberty
is
as
connatural
to
the
soul
of
man
,
as
constraint
and
composure
of
mind
are
incompatible
.
All
exterior
violence
will
admit
interior
peace
,
because
our
will
may
conform
to
all
imposures
;
but
when
the
will
is
dissenting
and
repugnant
to
the
exigence
,
there
can
be
no
peaceable
constitution
.
Since
then
this
freedom
of
spirit
is
essentially
requisite
to
the
peace
propos'd
,
the
remedie
of
those
scruples
which
pain
and
press
our
spirits
,
is
much
to
be
desired
:
and
surely
there
is
no
so
ready
and
safe
delivery
from
these
perplexing
apprehensions
,
as
to
resign
our
understandings
quickly
and
entirely
to
the
conduct
of
some
prudent
spiritual
Director
,
without
reflection
upon
our
own
suggestions
;
resolving
that
(
under
the
notion
of
self-relinquishment
,
and
committing
our selves
to
the
order
of
Gods
Ministers
)
nothing
that
remains
within
the
compass
of
a
doubtful
ill
,
can
be
criminal
to
the
submitting
party
.
This
consideration
may
quickly
quiet
and
assure
all
the
most
shie
and
starting
apprehensions
of
a
scrupulous
conscience
;
which
may
boldly
say
in
this
case
of
relyance
on
Gods
Minister
,
I
will
answer
to
those
that
reproach
me
,
that
I
have
rely'd
upon
thy
word
.
Having
represented
to
you
the
nature
,
beauty
and
benefit
of
this
peace
of
spirit
,
with
the
means
to
acquire
and
conserve
it
:
I
hope
this
discourse
will
detect
the
errour
of
many
who
seek
peace
in
the
pursuance
of
their
passions
,
and
(
as
the
Wise
man
reproaches
them
)
living
in
a
great
war
of
ignorance
,
call
so
many
and
so
great
evils
,
peace
.
Wisd
.
14.23
.
There
is
no
doubt
but
such
a
treasure
requires
a
mining
deep
for
it
;
and
is
never
found
,
as
Solomon
sayes
,
In
the
soft
earth
of
effeminate
livers
.
Whoever
then
shall
be
perswaded
by
the
grace
of
God
to
seek
peace
and
pursue
it
,
by
due
means
prescrib'd
,
shall
upon
his
purchase
,
confess
with
the
Wise
man
,
I
have
labour'd
but
a
little
,
and
found
much
rest
:
Wisd
.
7.10
.
for
in
this
acquisition
is
fully
verifi'd
,
I
have
loved
it
above
health
and
beautie
,
for
the
light
that
comes
from
it
never
goes
out
;
all
good
things
come
along
with
it
.
The
ninth
Treatise
.
Of
Christian
Humilitie
.
In
four
Sections
.
SECT
.
I.
Isa
.
14.
HOW
art
thou
faln
from
heaven
,
Lucifer
!
thou
son
of
the
morning
?
The
Prophet
soon
answers
his
own
wonder
,
thou
hast
said
in
thine
heart
,
I
will
ascend
into
heaven
,
I
will
be
like
the
most
High
.
Here
we
find
Pride
so
much
out
of
the
way
to
heaven
,
as
that
created
nature
,
(
which
was
plac'd
so
near
it
by
creation
,
that
it
was
a
wonder
how
he
could
miss
the
way
,
)
did
notwithstanding
mistake
it
by
presumption
;
and
fell
into
an
immensurate
distance
from
it
,
carrying
the
next
excellent
nature
to
his
own
along
with
him
.
We
may
well
then
ask
with
the
Prophets
wonder
,
How
didst
thou
rise
again
Adam
,
thou
son
of
darkness
?
Ev'n
by
a
means
more
wonderful
then
the
fall
of
Lucifer
,
viz.
an
humilitie
stranger
then
his
pride
:
He
in
whom
it
was
no
robbery
to
equal
himself
to
God
,
bow'd
down
the
heavens
,
and
descended
,
and
took
upon
him
the
form
of
a
servant
,
humbling
himself
even
unto
death
By
this
humilitie
man
was
drawn
out
of
the
center
of
darkness
:
whereas
by
pride
,
Angels
fell
from
their
fulness
of
light
,
into
that
center
where
they
remain
chain'd
by
its
inflexibilitie
,
for
ever
.
So
that
our
way
to
heaven
is
mark'd
out
solely
through
the
straight
and
narrow
path
of
humiliation
.
And
in
pursuance
of
this
order
of
mans
restauration
,
Humilitie
was
that
blessed
mould
of
earth
,
into
which
the
first
seed
of
Christian
Faith
was
cast
;
for
that
humble
abashment
wherewith
the
blessed
Virgin
received
her
first
glorious
salutation
,
was
that
disposition
the
holy
Ghost
testifi'd
to
be
the
most
proper
for
his
possessing
and
overshadowing
this
Vessel
of
Grace
.
Which
truth
he
proclaims
by
her
own
mouth
,
(
ascribing
to
her
humilitie
,
Gods
exaltation
of
her
,
)
because
God
hath
looked
upon
the
humilitie
of
his
hand-maid
,
therefore
all
generations
shall
call
me
blessed
:
Insomuch
,
that
we
may
say
,
an
humble
heart
was
the
first
womb
honour'd
by
our
Saviours
conception
.
O
what
different
issues
had
our
first
mothers
aspiring
,
and
our
second
mothers
self-depressing
!
how
forward
was
the
firsts
pride
to
confide
ev'n
in
a
Serpent
,
that
promis'd
her
the
becoming
like
a
God
,
and
how
backward
was
the
seconds
modestie
to
believe
ev'n
an
Angel
,
that
anuntiated
to
her
such
an
exaltation
,
as
the
being
overshadow'd
by
God
?
The
first
alas
,
who
look'd
so
boldly
upward
to
heaven
,
had
her
eyes
opened
,
only
to
cast
them
down
upon
her
own
shame
;
whereof
she
was
quickly
fain
to
be
beholding
to
beasts
for
a
covering
:
whilst
the
second
,
who
look'd
downward
in
such
a
self-despection
,
had
her
eyes
opened
and
fix'd
on
heaven
to
see
her
glory
in
being
over-shadow'd
by
the
holy
Ghost
;
which
was
the
covering
of
the
nakedness
of
all
mankind
:
such
are
the
different
productions
of
Pride
and
Humilitie
.
Surely
as
Faith
is
the
root
of
Christianitie
,
so
humilitie
may
well
be
call'd
the
shaft
and
body
of
the
Plant
,
and
methinks
this
may
be
fairly
adapted
to
it
,
which
is
the
great
praise
of
the
Orange
tree
;
whereof
't
is
said
the
body
is
of
brass
,
the
flowers
of
silver
,
and
the
fruit
of
gold
:
for
the
substance
of
this
vertue
is
so
strong
,
that
it
indures
all
things
,
resisting
all
changes
of
seasons
without
decay
or
diminution
;
it
bears
flowers
of
candor
,
affabilitie
,
and
innocence
in
our
lives
and
conversations
,
sending
forth
the
good
odour
of
Christ
;
and
its
fruit
is
purity
and
charity
,
which
is
the
gold
of
Christianitie
,
as
it
sets
the
price
,
and
rules
the
commerce
of
all
Christian
vertues
.
So
that
these
three
properties
are
aptly
adjusted
to
the
qualities
of
this
admirable
Plant
:
whereof
the
Serpent
seems
to
have
so
near
kill'd
the
root
in
Paradise
,
that
there
grew
very
little
of
it
in
the
earth
,
till
Christ
Jesus
shed
the
seed
of
it
again
into
his
mother
;
and
grew
himself
in
the
earth
to
the
highest
pitch
of
it
,
that
ev'n
faith
can
reach
to
,
ev'n
to
an
exinanition
of
himself
.
What
can
be
conceiv'd
more
to
exalt
this
inestimable
vertue
?
Of
all
Christian
vertues
,
there
is
none
so
familiarly
own'd
,
and
in
reality
so
rarely
possess'd
;
whereof
the
reason
seems
to
be
,
that
it
is
the
cheapest
counterfeited
;
for
the
exterior
figure
of
it
costs
our
nature
less
then
that
of
other
vertues
.
None
can
make
a
shew
of
Patience
or
Charitie
without
great
expence
to
our
Nature
;
the
very
outward
handsom
carriage
of
crosses
and
injuries
,
without
any
interior
conformitie
,
costs
us
much
self-constraint
;
and
likewise
the
apparent
exercise
of
communicative
charitie
,
when
it
is
practised
upon
an
unchristian
motive
,
requires
some
self-deprivement
:
but
the
casting
our
exterior
upon
a
mould
of
seeming
humilitie
costs
us
no
expropriation
;
the
very
counterfeit
fashion
of
the
world
renders
it
almost
habitual
.
Hence
it
is
,
that
we
see
so
much
of
this
seeming
humbleness
in
the
commerces
of
the
world
;
which
is
indeed
but
like
the
wild
Orange
tree
,
that
has
the
same
bark
,
and
bears
as
fresh
leaves
,
but
neither
flowers
nor
fruit
:
so
this
wants
both
the
odour
,
and
the
cordial
vertue
of
the
right
Plant
of
sincere
Humilitie
.
This
admitted
,
it
must
needs
be
very
useful
to
give
the
world
an
overture
into
the
inside
of
real
Humilitie
;
which
S.
Teresa
doth
excellently
in
this
definition
,
Humilitie
is
practical
veritie
:
which
more
explain'd
;
intends
that
It
is
a
right
understanding
of
our selves
,
by
an
evidence
of
our
own
unworthiness
;
so
that
in
other
terms
,
Christian
humilitie
is
a
clear
inspection
into
,
and
a
full
despection
of
our selves
.
And
surely
,
as
Divines
say
,
that
ev'n
the
purest
separated
souls
are
not
qualifi'd
for
seeing
the
Divine
Essence
,
but
by
a
special
supplement
which
they
call
the
light
of
glory
;
by
the
proportions
whereof
,
every
one
discerns
more
or
less
of
that
beatifical
vision
:
so
we
may
say
,
that
ev'n
the
clearest-sighted
minds
,
in
this
complex'd
condition
,
are
not
sufficiently
dispos'd
for
this
self-discernment
,
without
the
supernatural
accession
of
the
light
of
Grace
by
which
they
are
qualifi'd
for
the
perception
of
their
own
despicable
nullitie
;
and
according
to
their
degrees
of
this
light
,
they
make
more
or
less
penetration
into
this
veritie
,
which
is
manifested
by
the
lives
of
the
most
eminent
Saints
:
whose
humilitie
has
alwayes
held
proportion
with
all
their
miraculous
sanctitie
.
This
definition
detects
to
us
the
currant
error
of
the
world
;
where
commonly
every
one
proportions
to
himself
his
humilitie
,
by
his
temporal
birth
and
condition
,
rather
then
by
his
spiritual
estate
and
regeneration
:
when
indeed
the
humilitie
of
our
head
Christ
Jesus
should
run
through
all
his
members
;
like
the
blood
in
our
natural
veins
,
of
which
each
vessel
has
his
proper
fulness
deriv'd
from
the
same
spring
,
and
proportion'd
to
the
several
uses
they
are
to
afford
the
whole
body
.
We
must
therefore
endeavour
to
undeceive
the
world
in
these
misconceptions
it
has
both
of
the
nature
and
the
measures
of
Humilitie
.
For
in
the
ordinary
commerces
of
mankind
,
all
affabilitie
and
fair
proportioning
themselves
to
the
societie
,
(
without
any
manifest
presumption
)
is
accounted
sufficient
humilitie
;
and
in
Courts
,
courtesie
,
civility
,
and
officiousness
has
that
estimation
:
(
which
commonly
are
but
Garden
flowers
,
growing
upon
the
stalk
of
self-love
;
and
so
we
see
them
fairer
or
less
blown
,
according
to
the
air
of
applause
they
are
set
in
:
)
but
this
is
not
the
soil
wherein
humilitie
thrives
;
for
it
may
be
fitly
said
of
it
,
non
invenitur
in
terra
suavitur
viventium
:
it
seldom
grows
in
this
soft
delicate
sort
of
earth
;
not
that
it
will
not
live
,
if
it
be
well
rooted
in
any
soil
;
ev'n
in
that
where
these
thorns
of
worldly
solicitudes
and
riches
abound
most
,
toward
the
choaking
it
:
nay
,
our
great
Lord
and
Master
expects
the
growth
of
this
Plant
in
these
rich
grounds
;
for
it
is
upon
this
stock
of
povertie
of
spirit
,
that
our
Palms
are
graffed
,
which
we
gather
in
this
world
,
and
carry
in
our
hands
into
Paradise
.
Wherefore
the
holy
Spirit
advises
the
rich
man
to
glory
only
in
his
humilitie
.
SECT
.
II
.
The
obligation
of
the
highest
conditions
to
conserve
humilitie
.
SUre
it
was
by
a
special
providence
,
that
the
Disciples
of
Christ
ask'd
him
this
question
,
Who
shall
be
the
greatest
in
the
Kingdom
of
Heaven
?
to
which
he
made
a
child
give
them
their
answer
,
to
enlighten
them
in
the
disproportions
between
greatness
in
order
to
heaven
,
and
that
of
this
world
:
for
had
not
Christ
determin'd
this
question
,
the
Kings
and
Grandees
of
the
earth
would
find
few
proposers
of
humilitie
and
self-abasement
to
them
;
and
those
few
would
hardly
find
any
converts
to
this
doctrine
.
But
since
the
King
of
Heaven
Christ
Jesus
,
has
declared
,
that
not
only
the
ranks
are
allotted
by
the
measures
of
humility
,
but
ev'n
the
entrie
is
condition'd
upon
a
great
proportion
of
humbleness
and
simplicitie
of
spirit
,
(
affirming
,
that
unless
we
become
like
little
children
,
we
shall
not
enter
into
the
kingdom
of
heaven
:
)
This
obliges
all
such
as
have
commission
to
speak
with
them
of
heaven
,
to
exhibit
to
those
great
ones
this
their
Kings
Proclamation
,
Learn
of
me
,
for
I
am
meek
and
humble
of
heart
.
So
that
this
injunction
is
consistent
with
all
their
exterior
elevations
who
are
of
Christs
order
;
as
well
as
their
interior
humiliation
,
and
all
Christs
spiritual
exactions
are
competent
with
his
temporal
orders
.
Souls
have
no
visible
degree
of
eminence
in
the
world
,
and
may
therefore
comply
with
this
duty
of
self-depressing
,
which
the
bodies
of
Princes
cannot
descend
to
,
without
infringing
the
publick
order
of
Superioritie
.
But
the
Prince
may
have
as
much
humilitie
in
his
heart
,
as
the
Petitioner
in
his
hand
;
and
he
that
gives
alms
may
be
as
poor
in
spirit
,
as
the
receiver
of
them
.
All
the
exterior
expressions
of
this
vertue
derive
their
value
from
the
heart
;
and
the
several
apparent
exercises
of
it
,
are
to
be
squar'd
respectively
to
the
divers
parts
we
hold
in
the
civil
body
of
societie
:
the
head
and
the
feet
have
their
proper
evidences
and
actings
of
this
vertue
;
which
I
may
call
The
soul
of
practical
Christianitie
.
Princes
are
commonly
stiled
the
Images
of
God
,
in
respect
of
their
superioritie
in
administration
of
temporal
Justice
.
And
by
this
vertue
,
methinks
I
may
not
unaptly
say
they
become
most
special
images
of
Christ
Jesus
,
as
he
was
God
and
Man
:
since
humilitie
seems
to
make
a
kind
of
hypostatical
Union
between
their
sacred
persons
and
their
humane
Nature
:
for
though
their
persons
seem
divine
,
yet
their
natures
must
appear
humane
;
that
is
to
say
,
though
their
persons
are
exteriorly
inthron'd
with
all
majestie
and
glory
,
yet
their
interior
must
be
all
meekness
and
humanitie
;
which
in
conformitie
to
Christ
,
should
make
this
proclamation
to
all
their
subjects
,
Come
and
learn
of
me
for
I
am
meek
and
humble
of
heart
;
and
endeavour
,
in
pursuance
of
this
similitude
,
to
make
their
yoaks
sweet
,
and
their
burthens
light
.
The
Cross
which
is
set
as
the
highest
part
of
our
Princes
Crowns
,
is
not
there
to
beautifie
the
exterior
figure
;
but
to
express
the
interior
duty
of
their
Office
:
it
is
not
a
meer
specious
,
but
a
speaking
character
;
insinuating
the
spirit
of
that
original
of
Kings
(
by
whom
they
all
reign
)
and
intimating
that
the
Spirit
of
Christ
should
be
seared
in
the
highest
part
of
their
Royaltie
.
Methinks
we
may
well
convince
Princes
in
this
point
as
Christ
himself
did
the
Tribute-gatherers
,
asking
them
,
whose
character
is
the
cross
they
wear
upon
the
top
of
their
Crowns
?
to
which
they
must
necessarily
answer
that
it
signifies
Christs
dominion
over
them
:
Give
then
(
may
we
reply
)
unto
Christ
,
that
is
Christs
;
let
him
reign
in
you
,
as
you
do
by
him
:
let
benignitie
,
meekness
,
and
humilitie
appear
in
the
most
eminent
parts
of
your
Office
:
for
he
who
hath
not
the
Spirit
of
Christ
,
is
none
of
his
Image
.
Rom.
8.
And
in
my
contemplation
of
this
original
,
by
which
I
am
drawing
and
coppying
the
spirits
of
Princes
,
this
thought
offers
it self
to
me
;
which
methinks
serves
very
pertinently
for
my
design
.
It
is
manifest
that
the
humilitie
of
Princes
cannot
be
modell'd
by
the
figure
of
Christ
conversing
upon
earth
;
because
his
exterior
was
destitute
of
all
those
outward
dues
which
are
essential
to
their
Office
.
But
I
may
say
,
just
as
Christ
has
now
stated
himself
upon
earth
,
so
humilitie
ought
to
be
in
the
Monarchs
of
it
.
For
we
know
Christs
body
is
really
and
intirely
in
the
blessed
Sacrament
,
though
not
in
a
visible
form
or
according
to
local
extention
;
in
like
manner
,
though
humility
be
not
expos'd
in
the
sensible
apparences
of
the
condition
of
Princes
,
yet
must
it
be
in
them
really
and
compleatly
;
however
the
exterior
marks
of
their
dignitie
admits
not
a
local
manifestation
of
it
.
And
I
may
say
,
it
is
a
duty
in
their
Subjects
to
believe
that
grace
to
be
really
in
their
persons
,
notwithstanding
all
their
senses
can
judge
by
,
of
their
visible
state
and
glory
,
seems
to
contradict
this
perswasion
:
and
thus
,
(
in
report
to
our
similitude
)
the
effects
may
be
found
,
whereof
the
subject
tempts
no
sensible
expectation
.
And
surely
this
soveraign
preservative
of
humilitie
(
which
may
well
be
call'd
the
salt
of
all
moral
vertues
)
is
more
requisite
for
the
soundness
of
the
minds
of
Princes
,
then
of
others
;
because
not
only
their
vices
are
more
contagious
;
but
ev'n
their
vertues
are
more
apt
to
be
tainted
and
corrupted
by
the
ill
air
of
flattery
,
that
flyes
more
about
them
then
any
other
.
Besides
this
seasoning
of
humilitie
is
only
the
preservative
for
all
their
natural
good
qualities
.
And
as
it
is
healthful
for
their
own
minds
,
so
is
it
more
operative
and
influent
upon
others
,
then
any
other
vertue
:
for
it
not
only
moves
the
affections
,
but
also
enlightens
the
understandings
of
their
followers
,
to
discern
the
necessitie
of
this
;
when
those
in
whom
it
seems
not
of
so
much
dutie
,
shew
them
the
requisiteness
of
it
:
insomuch
that
Princes
,
who
but
recommend
other
vertues
to
their
dependants
,
seem
to
infuse
this
by
their
exercise
of
it
;
since
all
their
inferiors
must
thence
be
convinc'd
of
the
more
absolute
necessitie
of
this
qualitie
in
their
conditions
.
We
remember
how
the
Pharisees
(
in
discredit
of
Christs
doctrine
)
ask'd
,
If
any
of
the
Princes
had
believ'd
in
him
:
as
if
their
example
had
been
a
better
argument
for
the
people
then
ev'n
Christs
miracles
:
and
surely
Subjects
may
have
some
excuse
for
not
accompanying
their
Princes
in
other
good
qualities
;
where
the
advantage
of
their
estates
facilitates
their
practice
,
and
exalts
their
estimation
of
such
vertues
:
but
in
this
to
which
their
estate
seems
to
indispose
them
,
and
contrarily
,
their
degree
of
inferiors
fairly
accommodates
them
,
herein
an
unconformitie
can
bear
no
extenuation
.
And
as
this
vertue
is
of
extraordinary
merit
in
such
persons
as
the
world
looks
upon
as
patterns
,
so
is
it
of
most
use
to
the
Grandees
of
the
earth
,
as
to
improving
their
temporal
fortunes
:
for
the
more
humble
opinion
they
have
of
themselves
,
the
more
sense
they
have
of
the
advantagious
preference
of
their
conditions
;
which
cannot
be
so
well
relish'd
without
this
seasoning
of
humilitie
.
Pride
always
carries
with
it
an
undervaluation
of
all
we
possess
in
respect
of
what
we
claim
by
our
desert
;
and
by
this
self-deceit
,
entertains
in
us
these
two
dissonant
humors
of
vain-glory
,
and
dis-satisfaction
in
our
state
;
for
as
it
swels
,
it
fils
us
with
wind
,
which
fumes
and
offends
all
our
present
possessions
with
self
elevation
above
all
that
is
enjoy'd
.
How
did
these
fumes
of
pride
blind
Haman
,
making
him
so
dizzie
in
that
height
from
whence
he
fell
?
whereas
this
preserva-of
humilitie
kept
Joseph
clear-sighted
in
the
same
degree
of
elevation
.
Wherefore
the
great
ones
that
have
most
to
lose
,
are
the
most
concern'd
to
preserve
the
taste
,
as
well
as
the
safetie
of
their
fortunes
,
by
this
temper
of
their
spirits
;
which
sweetens
to
them
all
their
cares
,
and
sanctifies
all
their
delights
.
Let
then
the
Princes
and
Grandees
of
the
world
look
upon
this
,
as
the
greatest
advantage
of
their
superioritie
;
namely
,
that
their
eminencie
renders
their
humilitie
so
much
the
more
meritorious
towards
God
:
for
the
promise
of
exaltation
to
those
that
humble
themselves
must
needs
be
their
due
,
in
a
commensurate
degree
.
Mean
persons
often
to
the
eye
of
the
world
,
innocently
discredit
this
excellent
vertue
,
by
being
believ'd
to
make
a
vertue
of
necessitie
:
and
Princes
as
much
exalt
it
,
by
shewing
it
to
be
of
so
absolute
necessitie
,
that
ev'n
their
conditions
cannot
be
improv'd
to
the
best
without
it
.
Thus
have
we
humbly
indeavoured
to
shew
the
Mightie
of
the
earth
,
that
not
only
pietie
,
but
prudence
counsels
them
to
study
this
self-understanding
;
according
to
the
Apostles
order
,
measuring
themselves
by
themselves
,
not
by
their
local
elevation
above
others
:
by
which
course
they
will
find
this
truth
,
That
the
honour
of
a
Christian
is
,
as
S.
Paul
sayes
,
to
forget
those
things
which
are
behind
,
and
reach
forward
to
those
that
are
before
him
;
which
is
,
the
glory
purchas'd
by
the
humilitie
of
God
,
and
promis'd
only
to
the
humbleness
of
man
.
I
may
then
close
this
advice
with
the
summons
of
the
Psalmist
:
Be
ye
wise
therefore
now
ye
Kings
,
be
instructed
ye
Judges
of
the
earth
;
serve
the
Lord
with
fear
,
Psal
.
2.
and
rejoice
with
trembling
.
SECT
.
III
.
A
farther
exhibition
of
the
benefits
of
humilitie
,
in
order
to
the
good
of
societie
:
And
the
explication
of
self-love
;
shewing
how
it
undermines
humilitie
.
IT
was
not
to
enlighten
the
world
with
intellectual
claritie
,
that
the
Sun
of
Righteousness
display'd
himself
:
for
the
earth
seems
to
have
enjoy'd
a
fuller
bightness
,
as
to
all
rational
sciences
,
before
then
since
;
the
wisdom
of
the
Philhsophers
having
left
us
that
light
,
by
which
we
still
see
our
way
in
our
rational
discoveries
.
The
Gentiles
may
be
said
to
have
had
better
prospective
,
but
not
so
good
reflecting
glasses
as
we
,
they
saw
farther
forward
into
all
external
natures
,
but
look'd
not
so
clearly
back
into
their
own
:
so
that
all
their
knowledges
and
discoveries
must
needs
raise
their
self-estimation
,
by
the
same
degrees
they
found
the
capacitie
of
their
souls
extended
to
farther
comprehensions
:
and
consequently
,
could
find
no
motive
of
humilitie
in
this
self-dilating
:
whereas
the
light
of
the
Gospel
is
set
for
self-reflection
,
and
looking
back
upon
the
original
of
our
soul
,
where
it
finds
the
nullitie
from
whence
it
is
deriv'd
,
and
consequently
meets
motives
of
humiliation
.
'T
is
no
wonder
that
knowledge
in
a
meer
Rationalist
,
should
produce
the
natural
effect
of
swelling
and
elation
:
the
grace
of
Christ
being
the
only
Antidote
against
this
poison
,
wherewith
our
nature
was
first
infected
.
This
is
evidenc'd
by
observing
that
the
proud
spirit
did
so
much
prevail
ev'n
upon
the
vertues
of
humane
nature
,
by
this
interfusion
of
pride
,
that
he
made
no
less
use
of
them
among
the
Heathens
then
of
their
vices
;
as
S.
Paul
witnesses
,
they
grew
vain
in
their
own
cogitations
,
and
accounting
themselves
wise
,
they
became
fools
.
And
did
not
the
Seducer
serve
himself
of
the
most
eminent
natural
advantages
found
amongst
the
Ancients
,
perverting
them
into
snares
and
seducements
to
the
people
?
for
all
the
gods
of
the
Gentiles
were
men
,
excelling
in
some
qualitie
beneficial
to
mankind
:
and
by
the
art
of
the
Devil
and
ignorance
of
man
,
rais'd
to
the
opinion
of
Deities
;
as
Jupiter
,
Mars
,
Mercurie
,
Vulcan
,
Ceres
,
Bacchus
,
and
the
rest
were
all
men
;
who
in
their
times
,
had
,
by
some
special
vertues
and
qualities
,
contributed
eminently
to
the
publick
utilities
of
humane
societie
:
and
the
Promoter
of
pride
and
falshood
,
found
means
to
render
these
persons
more
pernitious
to
mankind
,
then
they
had
been
profitable
;
by
drawing
out
of
their
goods
the
greatest
ill
can
befall
us
,
which
is
,
to
worship
the
creature
in
stead
of
the
Creator
.
This
has
the
Father
of
Lies
labour'd
from
the
beginning
,
and
pursues
still
to
delude
us
in
point
of
self-knowing
:
for
upon
all
our
goods
he
seeks
to
set
an
over
valuation
;
to
hollow
and
undermine
the
only
solid
foundation
of
durable
vertue
,
which
is
,
humilitie
.
In
proof
whereof
we
may
observe
,
that
during
the
reign
of
the
Prince
of
this
world
,
he
not
only
admitted
,
but
seem'd
to
promote
moral
vertues
in
his
Court
;
knowing
they
could
not
conspire
against
his
prerogative
,
while
they
wanted
humilitie
to
temper
and
conduct
them
to
their
end
.
Wherefore
we
find
not
this
vertue
(
that
should
have
manag'd
all
the
other
)
at
all
extant
in
this
Kingdom
,
(
which
is
call'd
that
of
darkness
,
notwithstanding
the
full
brightness
and
splendor
of
both
their
intellectual
lights
and
moral
vertues
:
)
so
that
although
many
of
its
Courtiers
seem'd
to
speak
with
tongues
of
men
and
Angels
,
yet
in
effect
they
were
but
sounding
brass
,
or
tinckling
Cymbals
.
The
Prince
of
Peace
therefore
,
when
he
came
to
destr
y
the
kingdom
of
this
Usurper
,
brought
no
new
moral
vertue
,
but
humilitie
,
to
act
against
it
:
and
by
this
he
overthrew
all
the
strong
holds
of
nature
,
rais'd
against
the
obedience
of
Christ
;
leaving
it
as
the
special
distinctive
mark
between
his
children
of
light
,
and
the
others
of
darkness
.
So
that
we
may
truly
say
of
this
admirable
qualitie
,
this
spirit
was
not
as
yet
given
,
because
Jesus
was
not
as
yet
humbled
.
And
truly
he
who
came
to
establish
peace
in
his
kingdom
,
knew
there
was
no
such
powerful
means
to
confirm
and
entertain
it
in
humane
societie
,
as
this
band
of
humilitie
:
for
peace
being
the
tranquilitie
of
order
,
nothing
preserves
order
so
much
as
humbleness
of
mind
;
which
keeps
every
one
in
their
proper
place
and
station
,
content
with
their
rank
and
vocation
.
If
we
reflect
upon
it
,
we
shall
find
that
all
troubles
,
wars
,
and
dissentions
arise
from
some
appetite
of
transgressing
and
departing
from
the
order
of
our
state
and
condition
:
and
humilitie
,
which
measures
our
pretences
by
the
square
of
our
vocation
,
contains
our
desires
within
their
due
bounds
;
whereby
the
order
and
union
of
societies
is
preserv'd
,
and
magistracie
is
alwayes
respected
and
obeyed
.
For
so
incapable
is
true
humilitie
of
being
provoked
to
publick
sedition
,
that
it
resents
no
injuries
,
but
those
which
extend
to
infractions
of
publick
justice
.
These
proprieties
of
the
Apostle
,
may
be
duly
ascrib'd
to
a
sincere
humbleness
of
spirit
,
He
suffers
long
and
is
kind
,
1
Cor
.
13.
seeks
not
his
own
,
is
not
easily
provoked
,
rejoices
in
truth
,
believes
all
things
,
hopes
all
things
,
and
endures
all
things
:
And
surely
a
Societie
of
men
,
thus
spirited
,
could
admit
of
no
discord
or
disorder
.
That
which
entertains
peace
and
union
in
Religious
Communities
,
is
not
so
much
the
spirit
of
austeritie
,
as
this
of
humilitie
:
and
it
is
the
scarcitie
of
this
spirit
in
the
world
,
which
raises
so
much
dissention
in
all
secular
Societies
.
Wherefore
humilitie
is
undoubtedly
the
most
universal
remedie
can
be
ministred
to
rectifie
all
defects
and
indispositions
,
not
only
of
the
Spiritual
,
but
ev'n
of
the
Civil
and
Politick
Body
of
mankind
:
so
that
if
any
Politician
should
discredit
it
in
point
of
usefulness
to
the
support
and
advancement
of
civil
Societies
and
Commonwealths
,
arguing
from
the
unactive
apparencies
of
this
vertue
;
he
would
in
my
mind
mistake
much
:
like
the
ancient
fable
,
which
suppos'd
the
stomach
to
have
been
idle
,
because
it
perform'd
not
the
office
of
motion
as
the
limbs
,
nor
of
sense
as
the
head
;
whereas
it
digests
and
distributes
nourishment
to
the
whole
body
.
For
so
humbleness
of
spirit
,
though
it
seems
not
exteriorly
active
,
yet
it
concocts
and
converts
into
spiritual
aliment
the
notions
of
all
other
vertues
,
and
dispenses
proportionate
sustenance
into
the
several
faculties
of
the
mind
,
whereby
they
are
rendred
orderly
active
:
and
by
this
means
provides
,
as
the
Apostle
sayes
,
against
the
schism
of
the
mind
.
Pride
and
vain
glory
are
forein
declared
enemies
to
humility
;
and
consequently
,
we
need
not
give
intelligence
of
them
:
but
there
is
a
domestick
and
bosome-traitor
in
our
nature
,
wherein
we
confide
so
much
,
that
he
most
commonly
discredits
all
his
accusors
,
and
this
is
self-love
,
which
we
so
seldom
suspect
,
that
we
most
commonly
commit
all
our
designs
to
the
conduct
of
this
confident
:
Is
it
not
therefore
requisite
to
impeach
and
charge
this
Traitor
as
strongly
as
we
can
,
by
detecting
his
deceitful
qualities
?
To
discover
then
the
guiltiness
of
self
love
,
we
must
examine
it
by
these
two
precepted
duties
,
of
loving
God
and
our
neighbour
:
for
it
becomes
vitious
proportionately
to
what
it
deducts
from
the
payment
of
these
two
debts
of
our
nature
.
And
from
the
undue
appropriation
of
our
love
,
it
is
termed
self-love
in
an
ill
sense
,
as
affecting
some
unrightful
proprietie
.
To
which
our
nature
stands
bent
ever
since
her
fall
;
as
if
the
tendring
and
cherishing
her
private
appetites
were
the
only
solace
of
her
present
infirmitie
.
When
indeed
the
contrary
is
the
only
course
for
her
recovery
:
all
indulgence
then
to
the
interests
of
the
flesh
against
the
Spirit
is
rightly
call'd
self-love
in
a
criminal
sense
.
This
corrupt
inclination
to
undue
proprietie
covers
it self
so
handsomly
with
the
rights
of
nature
,
that
it
deceives
in
some
degree
,
ev'n
the
most
exact
accountants
with
God
and
their
neighbour
:
for
when
a
strict
examen
keeps
it
from
making
any
notorious
stealth
,
it
still
finds
means
to
wash
and
clip
some
grains
off
from
these
two
other
loves
;
and
thus
picks
up
a
subsistence
ev'n
in
the
most
disinterested
self-deniers
.
But
commonly
in
the
commercers
of
the
world
,
self-love
makes
open
prize
of
the
others
rights
;
leaving
them
none
but
what
remains
after
their
private
affections
are
serv'd
,
and
the
refuse
only
of
their
love
is
allow'd
to
the
most
due
assignment
of
God
and
our
neighbour
.
The
Apostle
witnesses
this
consequence
,
making
this
chain
of
vices
link'd
by
self-love
,
Men
shall
be
lovers
of
themselves
,
2
Tim
.
3.
covetous
,
boasters
,
proud
,
blasphemers
,
disobedient
to
parents
,
unthankful
,
unholy
:
and
certainly
by
the
degrees
of
this
peccant
humor
,
all
these
vitious
derivations
will
follow
;
for
entire
self-lovers
have
no
regard
to
any
duty
,
but
as
they
conceive
it
in
order
to
their
private
satisfactions
.
Which
high
degree
of
self-love
,
is
properly
that
cupiditie
the
holy
Spirit
sayes
is
the
root
of
all
evil
.
And
we
may
truly
say
,
all
those
deep
vices
that
running
long
in
our
affections
,
have
made
so
wide
beds
and
channels
in
our
●ature
,
do
at
first
flow
from
this
Spring
head
of
self
love
;
which
when
it
rises
first
,
seems
but
some
small
shallow
appetite
,
but
having
enlarg'd
it self
as
it
runs
on
,
changes
the
name
;
like
Rivers
which
gather
their
name
by
their
growth
,
not
from
their
Spring
.
So
pride
,
ambition
,
lust
,
and
avarice
,
all
of
them
issue
out
of
this
source
of
self-love
;
and
change
their
names
,
as
they
come
to
be
heightned
and
swollen
by
accidents
,
which
raise
these
several
self-seekings
,
up
to
the
degree
of
full
passions
:
and
thus
these
three
great
streams
come
to
their
fulness
and
depth
,
(
which
the
Apostle
sayes
,
water
all
our
accursed
earth
)
the
lust
of
the
eyes
,
the
lust
of
the
flesh
,
and
the
pride
of
life
.
And
the
same
consequence
may
be
truly
inferr'd
from
the
oppos'd
extreme
,
which
is
,
Abnegation
and
Self-denial
.
For
from
that
source
rise
all
the
largest
and
fullest
vertues
of
Christianitie
;
as
charitie
,
humilitie
,
temperance
,
and
the
rest
:
whose
denominations
are
several
,
respectively
to
their
objects
;
but
in
effect
are
all
only
greater
or
less
self-denials
The
Spring
of
all
Christian
vertue
rising
thus
out
of
our
Saviors
mouth
,
he
that
doth
not
renounce
all
that
he
possesses
,
cannot
be
my
Disciple
:
and
it
may
be
confidently
promis'd
to
all
those
who
believe
,
and
act
according
to
this
order
,
that
out
of
their
bowels
shall
flow
rivers
of
living
water
,
all
spiritual
and
practical
vertues
shall
from
this
source
,
find
a
consequent
emanation
.
SECT
.
IV
.
Some
means
propos'd
in
order
to
the
obtaining
and
preserving
true
Humilitie
.
THere
is
no
profession
in
Christianitie
has
more
scholers
,
and
yet
fewer
graduats
;
every
one
applauds
the
dictates
,
but
few
pass
on
to
the
due
degrees
of
humility
:
the
Disciples
themselves
,
while
they
were
following
Christ
with
their
feet
,
were
going
backward
from
him
with
their
heads
:
and
whilst
they
were
straining
and
pressing
to
precede
one
another
.
He
who
looked
all
wayes
at
once
,
saw
how
little
their
minds
were
following
his
,
and
reproach'd
them
for
that
deviation
.
How
many
are
there
in
the
world
,
whose
exterior
motion
seems
tending
to
humilitie
,
while
their
interior
moves
quite
retrograde
to
that
apparence
?
No
vertue
may
justlier
complain
,
this
people
honors
me
with
their
lips
,
but
their
heart
is
far
from
me
.
Nor
is
this
to
be
wondred
at
,
since
a
great
part
are
mistaken
in
the
notion
of
it
,
abusing
themselves
in
the
opinion
of
their
owning
it
:
and
few
there
are
but
deceive
themselves
in
the
conceit
of
the
facilitie
to
obtain
it
,
concluding
they
can
humble
themselves
when
they
please
.
When
indeed
this
presumption
distances
us
from
it
,
by
the
same
degrees
it
rises
in
us
:
for
the
most
essential
qualification
requir'd
for
the
attaining
this
vertue
,
is
the
discernment
of
the
unaptness
of
our
nature
to
incline
to
sincere
humilitie
.
Wherefore
the
first
tincture
necessary
to
prepare
our
minds
for
the
perfecter
receiving
the
grain
of
this
vertue
,
is
a
being
imbued
with
this
perswasion
,
That
our
nature
is
highly
proud
and
self-seeking
in
all
her
own
inclinations
.
Which
conclusion
will
consequently
propose
to
us
the
mistrust
of
our
natural
propensions
,
and
a
strict
examination
,
before
we
let
them
pass
into
purposes
:
whereupon
in
all
serious
disquisitions
of
our
natural
suggestions
,
we
shall
surely
find
self-love
their
first
mover
.
We
shall
therefore
do
well
to
allay
and
temper
them
alwayes
with
some
grains
of
self-denial
;
abating
somwhat
in
our
pursuit
,
from
what
nature
proposes
to
attaining
;
and
thus
by
easie
degrees
begin
to
practice
the
masterie
of
our
desires
;
gently
introducing
self-denial
under
the
notion
of
a
self-conquest
,
not
a
constraint
.
By
this
method
we
may
come
by
little
and
little
to
stay
the
swing
of
the
most
violent
impulses
of
self-love
;
as
we
do
the
violent
motions
of
a
material
weight
,
that
swings
with
too
much
force
to
be
taken
hold
on
at
once
;
which
we
therefore
first
seek
to
break
with
some
little
stops
,
and
so
slacken
the
motion
by
degrees
,
till
it
be
come
so
gentle
,
that
we
lay
hold
and
stay
it
at
our
pleasures
.
After
this
manner
must
we
endeavour
to
stop
the
impetus
of
self-seeking
nature
:
continuing
to
check
it
by
degrees
,
and
to
slacken
the
pursuance
of
honor
and
estimation
,
till
we
come
to
acquiesce
,
ev'n
to
the
worlds
disvalue
and
depression
.
And
towards
the
breaking
the
first
impetuousness
of
any
self-seeking
,
let
me
present
you
with
this
counterpoise
of
the
Apostle
,
which
I
have
often
found
the
most
powerful
restraint
upon
my
vain
nature
:
Christus
sibi
non
placuit
&c.
Christ
sought
not
to
please
himself
,
but
the
reproaches
of
the
scorners
fell
upon
him
.
For
surely
one
can
hardly
look
this
Image
of
Christ
in
the
face
,
without
blushing
at
our
own
affectation
of
glory
,
and
exaltation
.
I
would
therefore
gladly
present
this
Antidote
to
the
Commercers
in
the
world
,
who
venture
ev'n
all
the
eases
of
their
lives
to
trade
for
praise
and
vain-glory
:
Let
them
but
sinke
these
few
words
into
their
minds
,
every
morning
;
Christus
sibi
non
placuit
,
&c.
which
may
happily
stop
a
little
,
if
not
divert
their
present
prosecution
.
And
let
me
propose
to
such
as
are
not
so
apt
to
be
mov'd
by
Crucifixes
,
as
by
Cabinet
Images
.
Let
me
mind
them
how
little
they
themselves
believe
true
of
all
the
praises
and
estimations
they
give
those
with
whom
they
exchange
these
commodities
:
why
should
they
then
esteem
those
honours
more
real
they
expect
from
others
,
and
seek
as
the
treasure
of
their
life
?
Methinks
this
reflection
should
much
work
upon
the
self-lovers
of
the
world
:
since
they
cannot
value
that
glory
they
passionate
so
much
;
unless
they
believe
it
unfainedly
conferr'd
by
their
applauders
.
And
surely
,
if
Worldlings
did
but
seriously
consider
,
how
much
they
themselves
undervalue
most
persons
;
and
those
most
of
all
whom
they
are
most
oblig'd
to
flatter
:
they
must
needs
enter
into
an
inconsideration
and
disvalue
of
all
those
hollow
affectations
;
which
cannot
endure
the
least
touch
of
consideration
,
without
confessing
their
emptiness
and
nullitie
.
And
this
may
be
to
very
many
,
a
more
proportionate
motive
towards
their
undeceiving
then
a
more
spiritual
animadversion
.
But
to
such
as
are
disposed
for
more
spiritual
applications
,
I
shall
offer
this
object
;
which
is
not
only
rememorative
,
but
ev'n
operative
upon
well
temper'd
subjects
,
viz.
Looking
often
upon
the
author
and
finisher
of
our
faith
Christ
Jesus
:
in
whom
it
was
no
robbery
to
equal
himself
with
God
;
yet
he
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
servant
.
Here
now
,
how
can
one
(
who
must
commit
a
robberie
in
seeking
to
exalt
himself
)
while
he
looks
upon
this
original
which
he
is
to
copie
,
find
any
colour
of
self-esteem
to
work
with
?
And
certain
it
is
,
that
heaven
shall
have
no
other
furniture
in
it
,
but
portraicts
of
Christ
Jesus
;
nor
can
we
take
his
resemblance
so
like
in
any
feature
,
as
in
his
humilitie
:
since
his
other
graces
fall
not
so
near
our
imitation
.
The
manner
then
of
forming
this
figure
may
be
borrow'd
from
that
of
material
images
;
which
are
either
made
as
pictures
,
by
apposition
;
or
as
statues
,
by
substraction
.
So
the
mind
must
be
wrought
,
after
the
manner
of
the
first
,
by
priming
it
at
the
beginning
,
with
the
notions
of
Christian
vertues
;
then
by
degrees
laying
upon
it
the
colour
and
manifestation
of
them
in
their
practises
;
and
at
length
finishing
the
picture
there
,
by
successive
applications
and
impressions
:
but
our
bodies
must
be
handled
in
the
other
manner
of
statue-work
,
which
is
all
by
substraction
and
retrenchment
,
that
is
,
by
continued
self-denials
and
abatements
of
the
appetites
of
our
sensitive
nature
.
And
this
is
a
certain
method
to
form
in
us
that
resemblance
,
whereby
only
we
shall
be
known
at
the
great
appearance
;
where
none
but
the
similitude
of
Christs
humilitie
,
shall
become
like
him
in
glory
,
when
they
look
upon
him
:
which
happy
point
,
whoever
intends
really
to
perfect
in
himself
,
must
frequently
meditate
on
his
original
;
and
in
all
occasions
of
self-seeking
,
reflect
upon
this
so
different
air
in
Christ
,
Christus
sibi
non
placuit
,
&c.
And
that
while
we
are
working
this
figure
by
substraction
and
retrenchment
,
we
may
not
be
tempted
,
to
kiss
our
own
hands
,
(
which
Job
forewarns
of
)
that
is
,
to
arrogate
any
thing
to
our
own
vertue
and
sufficiencie
;
whereby
,
as
I
may
say
,
we
paint
the
old
man
,
while
we
seem
to
be
cutting
out
the
new
(
for
this
self-complacencie
may
form
interior
pride
by
the
same
acts
we
figure
our
exterior
humiliation
,
)
in
precaution
to
this
temptation
,
let
me
advise
all
such
as
take
in
hand
this
work
of
solid
humilitie
by
the
way
of
self-denial
,
to
look
alwayes
upward
when
they
measure
their
graces
and
fidelitie
;
and
downward
,
when
they
weigh
their
pains
and
difficulties
;
that
is
,
when
they
are
mov'd
by
nature
to
value
their
merits
,
let
them
contemplate
the
transcendence
of
some
Saint
in
that
particular
;
and
when
they
are
solicited
to
lament
their
labours
and
sufferances
,
let
them
look
downward
upon
such
pressures
and
distresses
in
others
as
much
exceed
their
own
.
This
is
a
very
powerful
means
to
preserve
us
either
from
presumption
in
our
acquiries
of
graces
,
or
dejection
in
the
repugnancies
of
our
nature
;
and
by
this
so
important
equilibration
of
our
spirit
,
humilitie
may
be
setled
in
all
our
exercises
.
For
whoever
proposes
a
spiritual
progression
,
must
know
,
that
without
this
constant
equal
light
of
humilitie
,
he
can
never
be
assured
of
his
advance
:
Since
,
ev'n
the
most
shining
fervors
of
the
Spirit
may
prove
but
such
a
kind
of
light
,
as
great
flashes
of
Lightnings
give
in
a
dark
night
,
affording
for
some
short
time
much
brightness
;
which
serves
not
to
direct
a
traveller
safely
forward
in
his
way
;
for
he
may
be
very
near
a
precipice
,
and
yet
not
perceive
it
by
that
cursory
splendor
:
So
may
the
brightest
intermitting
illuminations
of
the
spirit
,
without
this
continu'd
daylight
of
humilitie
,
avail
us
little
towards
our
end
;
since
we
may
be
near
the
Angels
precipitation
,
without
discovering
it
by
this
flash
.
Certain
it
is
therefore
,
that
no
elevation
of
our
spirits
is
so
safe
a
promotion
,
as
a
sober
meditation
on
our
own
indignitie
and
despicableness
;
evinc'd
to
us
by
this
our
proneness
to
vitiate
and
pervert
ev'n
our
best
qualities
.
Whence
,
methinks
nothing
should
serve
us
for
a
stronger
motive
to
contemn
our selves
,
then
this
reflection
upon
the
difficultie
we
find
to
become
humble
:
when
as
upon
a
right
measure
of
our selves
,
we
must
needs
wonder
how
it
is
possible
we
should
be
proud
:
and
yet
,
how
justly
may
we
reproach
this
age
(
with
S.
Ambrose
,
)
Vidi
multos
humiliatos
,
sed
paucos
humiles
,
I
have
seen
many
humbled
,
but
few
made
humble
.
Too
oft
neither
exterior
depression
,
nor
interior
conviction
work
this
impression
of
humilitie
,
which
God
loves
so
much
,
that
he
often
(
as
S.
Augustin
sayes
)
permits
sin
which
he
abominates
in
well
dispos'd
souls
,
of
purpose
to
augment
this
in
them
.
For
as
there
is
no
vertue
of
long
perseverance
,
which
is
not
rooted
in
humilitie
;
so
there
is
no
vice
pertinacious
,
in
an
humble
disposition
.
Thus
have
I
,
I
hope
,
sufficiently
evidenc'd
the
requisitions
of
humilitie
,
for
our
perseverance
in
pietie
,
and
finishing
our
course
between
this
world
and
the
next
.
For
in
this
Sea
we
are
passing
,
humilitie
may
be
fitly
said
to
perform
the
office
of
the
Mariners
needle
;
which
is
no
less
requisite
then
the
sails
to
make
the
Port
:
since
as
Faith
,
Hope
,
and
Charitie
,
acting
the
part
of
sails
give
motions
to
the
spirit
;
so
humilitie
steers
and
directs
them
towards
their
final
termination
.
Nor
yet
is
this
frequent
meditation
on
our
unworthiness
,
or
the
purpose
of
labouring
in
self-denial
,
singly
sufficient
to
assure
the
acquisition
of
this
vertue
;
there
must
be
added
a
supernatural
supplement
towards
this
subduing
of
our
nature
in
this
her
strongest
part
of
proprietie
and
self-love
.
And
this
succour
must
be
sought
by
constant
and
frequent
prayer
:
begging
humilitie
as
earnestly
,
as
we
use
to
do
those
advantages
which
are
no
wayes
conducing
to
it
;
calling
upon
the
true
opener
of
our
eye●
,
with
the
blind
man
in
the
Gospel
;
Domine
fac
ut
videam
,
Lord
grant
me
the
sight
of
my self
;
that
the
Serpent
,
who
at
first
shew'd
me
my
nakedness
,
may
not
now
blind
me
in
another
manner
,
by
covering
and
concealing
it
from
me
with
those
false
colours
he
seeks
to
set
upon
it
,
to
hinder
me
from
raising
humilitie
out
of
that
corruption
and
deformitie
which
he
has
betraid
us
to
.
This
self-discernment
,
is
a
grace
to
be
assiduously
implor'd
,
lest
we
be
circumvented
by
Satan
,
as
the
Apostle
sayes
,
for
we
know
his
purposes
.
The
sum
therefore
of
my
proposals
in
order
to
the
obtaining
and
maintaining
this
so
excellent
combiner
of
all
other
Christian
vertues
,
is
first
frequent
recollection
,
to
possess
our
minds
with
the
reasonables
of
humilitie
,
inferr'd
from
our
own
real
unworthiness
:
next
,
frequent
and
assiduous
prayer
,
to
obtain
the
succour
of
Grace
against
our
connatural
appetite
of
self-love
:
and
thirdly
,
a
continual
application
to
the
practice
of
self
denials
.
Wherein
though
we
begin
with
taking
off
but
grains
,
by
degrees
we
shall
find
our
force
grow
with
our
fidelitie
;
and
by
easie
assents
,
we
may
rise
towards
this
station
(
all
Christians
should
aspire
to
)
of
jam
non
ego
,
sed
vivit
in
me
Christus
:
not
living
by
our
own
natural
life
,
so
much
as
by
that
spiritual
animation
of
our
head
Christ
Jesus
,
in
whose
conjunction
we
hope
for
a
life
wherein
we
cannot
over-love
our selves
;
which
is
to
be
obtain'd
only
by
a
self-despising
in
this
life
;
For
he
that
loves
his
life
,
shall
lose
it
;
and
he
that
hates
it
,
shall
turn
it
into
life
everlasting
.
I
may
therefore
fitly
close
up
this
Remonstrance
,
with
this
promise
of
the
Apostle
;
If
these
things
advised
you
,
be
in
you
,
and
abound
,
they
shall
make
you
not
barren
or
unfruitful
in
the
knowledge
of
our
Lord
Jesus
Christ
;
but
he
that
lacks
these
things
,
is
blind
and
sees
not
afar
off
;
he
sees
not
through
the
shining
delusions
of
this
world
into
the
true
glories
of
the
next
,
to
which
we
must
arrive
by
this
councel
of
the
holy
Spirit
,
Humble
your selves
that
God
may
exalt
you
in
the
day
of
his
visitation
.
The
tenth
Treatise
.
Of
SICKNESS
.
In
five
Sections
.
SECT
.
I.
Of
the
Origine
,
together
with
the
offensiveness
of
sickness
.
IS
it
not
a
very
cross
unhappiness
in
our
nature
,
that
when
it
imports
us
most
to
be
confident
of
our
souls
immortalitie
,
ev'n
then
we
are
most
mov'd
to
distrust
it
?
For
does
not
this
befal
us
in
our
corporeal
indispositions
?
wherein
our
soul
(
as
if
it
were
fastned
to
the
body
)
not
only
seems
to
decline
by
the
same
degrees
that
sinks
;
but
very
frequently
(
like
the
more
terrestrial
portion
)
appears
to
fall
the
fastest
,
and
to
draw
the
other
down
the
fooner
:
These
two
mental
infirmities
are
verifi'd
in
our
corporeal
one
.
For
in
all
great
sicknesses
,
the
soul
seems
to
have
no
other
function
then
such
as
discredit
to
her
her
own
immortalitie
;
while
she
feels
her self
only
by
suffering
and
wrestling
for
life
,
finding
all
marks
of
her
concatenation
with
the
bodie
,
and
none
of
her
independencie
;
and
in
light
indispositions
does
not
the
mind
very
familiarly
bend
and
sinke
the
first
;
and
by
her
faintness
deject
and
depress
the
bodie
faster
then
the
diseases
by
their
natural
oppressions
?
These
experimental
truths
may
justly
extort
from
our
suffering
souls
S.
Pauls
condol●nce
,
O
wretched
man
!
R
m
7.24
.
who
shall
deliver
mee
from
the
body
of
this
death
?
To
which
indeed
our
Saviour
affords
us
a
consolatorie
answer
,
upon
another
occasion
,
This
infirmitie
is
not
unto
death
,
but
to
the
glory
of
God
:
however
in
regard
of
this
perplexitie
so
usually
incident
to
our
spirits
,
it
is
one
of
the
best
offices
can
be
done
them
to
consult
the
remedies
of
these
their
exigencies
.
In
order
whereunto
,
we
must
surely
observe
the
same
method
in
the
consult
,
about
this
root
of
all
humane
infirmities
,
which
we
do
in
the
cure
of
all
the
branches
:
viz.
we
must
search
the
spring
of
sickness
it self
,
and
to
that
direct
our
medicinal
applications
.
And
in
this
question
,
what
is
commonly
the
most
difficult
in
other
such
like
consults
,
is
here
the
most
obvious
;
namely
,
to
resolve
the
first
and
certain
cause
of
the
disease
:
for
every
patient
can
tell
whence
he
derives
this
obnoxiousness
to
sickness
;
all
know
how
we
were
poison'd
in
our
root
,
which
communicates
this
infirm
condition
to
all
the
succeeding
productions
.
But
what
is
not
commonly
known
,
and
yet
very
pertinent
to
our
redress
,
is
,
that
our
original
infirmitie
began
to
disclose
it self
first
by
such
marks
as
are
now
receiv'd
for
signs
of
health
;
which
are
,
hunger
and
lust
:
for
our
nature
was
at
first
stated
in
so
happy
an
integritie
,
that
our
first
father
should
have
acted
(
in
order
to
the
preserving
his
individual
and
propagating
his
species
)
by
the
direction
of
reason
,
not
the
provocation
of
sense
;
he
should
have
fed
and
fructifi'd
,
exempt
from
the
preceding
distress
of
hunger
,
or
the
pressure
of
carnal
stimulation
.
And
surely
Adam
(
considering
his
sentence
,
as
soon
as
he
found
the
wants
of
his
nature
importune
him
)
presently
concluded
that
his
body
was
condemn'd
to
suffer
by
his
own
senses
becoming
his
Executioners
;
and
that
their
disorderly
necessities
should
by
degrees
unciment
,
and
at
last
dissolve
this
union
of
soul
and
bodie
:
so
that
his
clear
understanding
could
not
fail
to
discern
the
consequences
of
those
two
in●ulting
appetites
of
hunger
and
lust
;
and
to
judge
them
the
seeds
of
unsoundness
and
defection
:
but
by
a
strange
providence
,
he
saw
death
actually
possess'd
of
mans
body
(
very
probably
)
before
he
had
ever
felt
any
dangerous
distemper
in
it
,
and
the
son
was
dead
before
the
first
father
was
sick
;
God
being
pleas'd
that
death
should
take
possession
by
the
same
means
it
had
a
title
to
humanitie
,
which
was
by
sin
,
not
by
nature
;
and
as
the
corruption
of
the
soul
,
entituled
death
;
so
the
vitiousness
of
mans
mind
,
not
the
deficiencie
of
his
bodie
,
first
executed
the
sentence
.
Certainly
therefore
,
when
Adam
saw
Abel
dead
,
by
so
sudden
and
surprizing
a
means
;
we
may
well
suppose
,
he
would
have
accounted
it
a
singular
grace
if
God
would
have
granted
to
the
rest
of
his
children
,
the
assurance
of
being
advertis'd
of
their
end
,
by
the
summons
of
some
disease
.
And
methinks
it
is
no
improper
speculation
to
conceive
Adams
penance
and
purgation
to
have
consisted
much
in
corporal
infirmities
join'd
to
his
labours
;
his
condition
being
subject
to
few
other
sufferings
,
by
reason
of
that
great
reverence
and
subjection
all
his
issue
were
like
to
render
him
:
for
he
was
surely
honour'd
as
King
of
the
earth
,
during
his
life
,
by
all
his
progenie
;
and
consequently
may
be
suppos'd
to
have
receiv'd
his
greatest
mortifications
from
the
thorns
which
grew
up
in
his
own
body
;
so
that
sickness
may
be
accounted
the
original
counter-poison
to
sin
.
Wherefore
,
as
a
holy
person
thought
very
well
,
in
my
conceit
,
that
considering
the
unavoidable
miseries
sin
had
introduc'd
into
life
,
the
decree
of
death
was
a
mercie
,
rather
then
a
rigour
:
so
may
I
say
,
that
supposing
the
sentence
of
death
,
the
annexure
of
sickness
to
life
,
was
a
mitigation
of
the
judgment
:
for
considering
the
far
exceeding
miseries
consequent
to
an
ill
death
;
that
which
commonly
conduces
to
the
amendment
of
life
,
and
disposure
to
a
happy
dissolution
,
(
with
the
cost
of
transitorie
,
at
the
worst
,
and
usually
,
but
intermitting
pains
)
ought
to
be
esteem'd
a
helpful
association
to
life
.
We
propose
not
therefore
to
paint
or
disguise
sickness
,
so
that
it
may
look
handsomely
;
but
to
set
it
out
with
such
acceptable
commodities
,
as
may
take
off
our
eyes
from
the
ill
aspect
of
the
bearer
,
and
fix
them
upon
the
benefit
and
value
of
the
presents
:
as
it
is
no
hard
matter
to
divert
ev'n
the
incest
eyes
from
the
face
of
a
Moore
,
and
to
place
them
upon
his
hands
cover'd
with
treasures
and
pretious
offerings
.
My
endeavour
then
must
tend
to
evidence
to
the
soul
in
this
state
of
oppression
,
that
this
her
infirmitie
is
not
to
death
,
but
to
the
glory
of
God
.
And
to
this
end
I
must
advertise
her
,
that
as
the
impediments
of
the
body
abate
the
exercise
of
her
natural
powers
;
so
by
the
same
degrees
she
may
make
them
deduct
from
her
moral
infirmities
;
and
by
that
means
render
this
sensible
substraction
of
those
natural
faculties
,
a
spiritual
purgation
,
taking
so
from
sickness
,
physick
for
the
infirmities
of
health
;
which
we
know
so
commonly
breeds
dangerous
moral
obstructions
,
that
it
occasion'd
this
remark
of
a
holy
person
,
An
unsound
mind
is
the
most
dangerous
in
a
healthful
and
sound
body
.
Our
souls
indeed
,
in
a
strong
and
vigorous
state
of
body
,
are
ordinarily
turn'd
the
wrong
side
outward
:
that
is
to
say
,
All
their
powers
,
as
to
their
external
operations
,
are
then
the
most
lively
and
forceable
(
for
our
minds
are
setting
themselves
out
to
the
best
,
in
all
visible
exercises
;
)
but
contrariwise
,
in
their
internal
actings
,
(
as
to
self-reflections
and
spiritual
attentions
)
their
faculties
are
the
more
slack
and
un●ttentive
,
this
will
be
granted
by
familiar
experience
:
which
shews
us
how
much
more
earnestly
we
applie
our
minds
to
set
off
,
ev'n
their
intellectual
commodities
for
sale
to
the
eyes
of
the
world
,
then
we
do
to
wear
them
inward
(
as
I
may
say
)
in
mental
exercises
,
whereby
to
make
secret
or
private
acquisitions
.
How
apt
are
we
to
study
the
exporting
of
our
best
thoughts
(
ev'n
as
soon
as
we
can
vent
them
)
for
the
exchange
of
praise
:
rather
then
to
work
upon
them
by
single
internal
contemplation
;
so
to
improve
the
intrinsick
value
,
rather
then
the
forein
opinion
of
our
minds
?
and
yet
this
alas
,
is
the
least
reprehensible
practise
of
our
souls
in
this
their
wrong
position
:
for
the
eager
applicatio●
of
their
faculties
to
the
pursuit
of
the
bodies
appetencies
,
and
the
drowsie
attention
to
intellectual
occupations
,
is
far
more
reproachable
;
in
both
which
self-conversions
,
may
not
the
soul
be
accounted
turn'd
the
wrong
side
outward
,
since
its
best
parts
are
set
from
the
sight
of
God
,
towards
the
eye
of
the
world
;
in
that
posture
which
Ezekiel
so
much
reproaches
,
Ezech
.
8.16
.
having
the
backside
of
our
minds
turn'd
towards
the
Temple
,
and
their
faces
towards
the
Sun
rising
;
preferring
sensible
light
and
warmth
,
(
that
is
,
praises
and
pleasures
)
before
spiritual
promotion
.
Now
how
much
the
strength
of
health
serves
to
overbear
the
soul
towards
these
two
undue
preferences
,
I
need
not
fear
any
contestation
.
And
does
not
sickness
very
frequently
conduce
much
to
rectifie
this
inverted
posture
of
our
minds
,
turning
their
best
side
upward
towards
heaven
?
For
surely
it
may
be
said
to
be
to
death
,
what
clouds
are
to
rain
;
which
alwayes
put
travellers
in
mind
of
wet
,
though
they
do
not
alwayes
suddenly
produce
it
:
so
that
we
prepare
for
ill
weather
upon
this
warning
,
either
by
hastning
our
pace
,
or
by
covering
or
sheltering
our selves
against
the
incommodities
of
it
.
In
like
manner
,
sickness
alwayes
brings
death
into
our
minds
,
though
not
presently
to
our
bodies
:
Infirmati
sunt
,
&
post●a
accelera
v●runt
.
and
upon
this
notice
,
we
commonly
prepare
against
it
,
either
by
quickning
the
motions
of
our
love
to
God
,
or
by
cloathing
our selves
with
good
works
,
or
at
least
,
by
taking
shelter
under
the
cover
of
repentance
.
When
the
travelling
Israelites
were
weakned
,
they
made
the
more
haste
:
And
how
often
do
we
see
bed-rid
minds
(
as
I
may
well
term
such
as
have
been
many
years
unable
to
stir
,
but
as
they
were
mov'd
and
turn'd
by
their
senses
,
)
rise
from
this
impotent
state
,
when
their
body
is
cast
into
the
bed
;
and
seem
to
have
some
of
their
powers
bent
and
redress'd
,
by
those
degrees
the
sinews
and
ligaments
of
the
body
are
slackned
and
remited
?
which
I
understand
,
as
to
the
elevation
of
the
will
;
not
to
the
raising
or
intention
of
the
intellectual
portion
in
any
discoursing
exercise
:
for
in
this
part
of
her
substance
,
the
mind
runs
alwayes
the
bodies
adventure
,
and
loseth
proportionably
with
the
sufferings
and
decayes
of
this
partner
.
Whence
it
is
that
the
soul
becomes
infeebled
towards
any
rational
enquirie
into
her
own
nature
;
and
consequently
remains
the
less
able
to
sever
her self
by
discourse
,
from
the
infolding
and
complication
wherein
she
seems
ingag'd
in
the
bodies
materialitie
:
and
at
the
time
when
she
has
most
need
of
the
discernment
of
her
independance
,
is
the
least
dispos'd
for
this
perception
.
But
how
shall
the
mind
of
man
(
will
many
say
)
extricate
it self
,
out
of
this
comprisure
and
involvedness
in
the
bodies
passions
and
infirmities
?
This
may
be
obtain'd
in
some
useful
measure
,
and
that
by
this
means
;
namely
,
by
the
souls
labouring
to
preserve
much
indifference
and
unconcernment
in
all
the
bodies
appetites
and
delectations
in
the
best
conditions
of
health
;
for
as
much
as
th●
sp●●it
can
sever
it self
from
the
interests
of
the
fl●sh
,
in
point
of
solaces
,
so
much
may
it
be
sequestred
from
the
others
s●fferings
.
It
were
unjust
to
pretend
exemption
from
the
sense
of
condolance
,
yet
to
claim
the
best
share
in
consolations
:
to
adhere
to
things
in
motion
,
and
t
expect
stabilitie
,
is
a
vain
proposal
;
since
ev'n
the
greatest
weights
be●ng
imbarqu'd
for
ballast
,
are
carry'd
o●
as
fast
●s
the
lightest
sails
.
Wherefore
,
this
dis-engagement
of
the
spirit
from
the
voluptuous
appetites
of
the
flesh
,
is
to
be
studied
and
intended
,
when
the
health
and
vigour
of
the
body
solicites
most
the
minds
combination
towards
the
senses
satisfaction
:
for
to
what
proportion
the
spiritual
part
is
immers'd
in
these
material
gusts
and
relishes
,
so
much
of
it
,
as
it
were
,
is
sunk
and
plung'd
in
our
own
blood
;
and
consequently
,
is
carry'd
along
with
the
several
tides
of
our
bodily
constitution
.
Insomuch
that
there
are
many
voluptuous
minds
,
by
whose
bodi●s
,
as
in
a
kind
of
weather
glass
,
one
may
discern
their
condition
;
and
as
their
blood
rises
or
falls
in
soundness
and
vigor
,
their
souls
seem
to
be
rais'd
or
dejected
by
the
same
gradations
.
Since
it
is
then
so
notorious
,
that
our
minds
must
suffer
with
the
state
of
the
body
,
proportionably
to
that
fastning
and
adherence
to
their
senses
,
which
they
are
voluntarily
ingag'd
in
:
the
exemption
from
this
suffering
must
be
obtain'd
,
by
a
restraint
of
our
wills
from
this
intimate
union
with
the
bodies
sensual
interests
in
the
state
of
a
healthy
constitution
.
This
is
not
,
I
confess
,
an
easie
work
,
by
reason
there
are
,
as
it
were
,
two
other
souls
in
our
bodies
,
which
in
order
of
time
precede
much
the
rational
in
their
exercises
:
for
the
vegitative
and
sensitive
are
in
possession
of
flesh
and
blood
,
so
long
before
the
other
appears
,
that
this
last
seems
but
a
production
upon
their
roots
;
since
we
find
it
come
up
into
action
,
but
as
the
other
two
send
it
forth
by
their
growths
.
And
yet
we
may
properly
in
this
case
say
,
Rom.
11.
It
is
not
you
that
carry
this
root
,
but
this
root
you
.
For
methinks
,
these
two
properties
of
vegitation
and
sense
,
which
appear
before
the
other
,
are
to
the
rational
,
what
the
stalk
and
leaves
are
to
a
rose
or
any
other
sweet
flower
;
both
of
which
come
forth
in
their
perfect
state
,
before
the
odour
exposeth
it self
:
and
yet
the
odour
is
the
most
worthy
part
of
the
whole
nature
,
making
the
specifical
difference
of
the
plant
;
though
the
sensible
communication
of
this
best
qualitie
attends
the
disposure
of
the
meaner
parts
,
which
are
to
serve
as
pipes
and
conduits
to
give
it
passage
.
Much
after
which
sort
,
the
rational
portion
of
humane
nature
(
though
the
noblest
,
and
constituting
the
essential
difference
and
prerogative
above
all
the
powers
of
other
creatures
)
expects
the
sitting
and
adaptation
of
organs
,
wrought
by
the
actings
of
these
two
lower
powers
,
before
it
issue
and
manifest
its
own
worthier
operations
.
But
true
it
is
,
that
by
the
advantage
of
so
long
a
prepossession
of
their
powers
,
(
though
but
in
ministerial
preparation
for
the
dominion
of
reason
)
they
very
commonly
(
like
Ministers
governing
in
the
Princes
non-age
)
indear
themselves
so
much
to
it
in
this
weaker
state
,
that
the
rational
part
(
when
it
comes
to
age
,
as
I
may
say
)
is
govern'd
and
led
away
by
their
appetites
;
the
greatest
disorders
whereof
begin
at
the
same
time
that
reason
should
enter
into
the
full
manage
of
the
whole
nature
:
but
then
these
two
powers
,
under
the
notion
of
favorites
,
very
familiarly
govern
and
dispose
of
the
whole
rights
of
their
master
;
and
from
their
unruly
cupidities
is
deriv'd
the
discomposure
and
infirmitie
of
the
body
,
whereof
the
intellectual
faculties
must
needs
partake
the
indispositions
.
Since
then
the
rational
part
cannot
preserve
the
dominion
(
nay
,
nor
long
,
its
delight
)
by
yeilding
to
the
alluring
interests
of
these
two
irrational
powers
:
we
must
offer
some
motive
to
avert
it
from
this
adherencie
in
the
most
perswasive
state
of
the
senses
;
that
is
,
in
the
fulness
of
health
.
And
surely
,
this
diversion
may
be
fitly
propos'd
to
reason
.
Consider
that
those
marks
,
whereby
our
first
father
discern'd
the
entrie
of
his
infirmities
;
namely
;
(
Hunger
and
Lust
)
are
not
only
seeds
of
all
our
future
diseases
,
but
indeed
present
indispositions
of
our
corrupted
nature
:
so
that
when
these
two
favorite
senses
,
Tasting
,
and
Touching
,
fl●tter
our
minds
the
most
,
towards
the
rendring
themselves
up
to
their
delights
,
we
must
study
to
remember
that
this
state
of
vigour
in
the
body
,
is
originally
,
an
act
of
rebellion
against
reason
;
and
for
the
present
,
is
an
admitting
as
many
enemies
,
(
ev'n
into
the
bodie
)
as
we
let
in
excesses
by
those
ports
;
for
diseases
enter
most
freely
and
most
dangerously
under
the
colour
of
friends
,
and
complacent
ministers
of
the
bodies
inclinations
;
continuing
their
accesses
in
the
same
manner
they
made
their
first
entrie
by
the
way
of
flattery
and
insinuation
.
And
by
this
kind
of
introduction
,
we
receive
most
of
our
diseases
,
viz.
the
pleasing
excesses
recommended
by
our
senses
:
in
which
complacencie
of
the
soul
,
she
is
alwayes
sick
,
though
imperceptible
,
in
the
very
acts
of
the
bodies
health
and
vigour
:
Wherefore
it
is
no
wonder
that
in
the
fall
and
dejection
of
it
,
she
should
share
in
the
oppression
.
Is
it
not
then
clear
,
that
to
deliver
our
rational
soul
from
a
communion
in
suffering
with
our
irrational
,
we
must
labour
to
sever
the
conjunction
of
the
first
in
the
inordinate
interests
of
the
other
?
and
by
the
same
measure
we
practise
this
,
the
spirit
in
all
the
ruines
and
dissolutions
of
the
flesh
may
remain
sound
,
and
assured
of
a
state
of
permanencie
and
immortalitie
.
For
though
the
outward
lights
of
the
soul
may
be
clos'd
up
,
by
the
interposure
of
the
bodies
ruines
;
that
is
,
the
capacitie
of
discourse
and
expressions
much
darkned
;
yet
those
very
demolishments
may
(
as
I
may
say
)
break
out
new
lights
upward
,
whereby
the
sight
may
ascend
clearer
up
to
heaven
,
by
an
elevation
and
transmission
of
the
will
to
God
:
and
the
spirit
exerci●●ng
freely
acts
of
faith
,
may
rest
confident
of
being
an
incorruptible
treasure
,
though
in
a
vessel
of
clay
,
while
it
finds
that
crack
and
crumble
away
;
and
in
the
totterings
and
declinations
of
the
body
,
may
make
this
interior
rest
for
it self
,
2
Cor
.
4.16
.
For
this
reason
we
do
not
faint
;
though
the
man
which
is
without
be
corrupted
,
yet
he
that
is
within
is
renewed
.
SECT
.
II
.
Of
a
spiritual
regiment
,
in
the
first
access
of
any
indisposition
.
WHen
upon
any
light
displeasure
of
our
Prince
,
we
are
committed
to
our
chambers
or
houses
,
our
first
thoughts
are
not
how
to
recreate
our selves
there
,
but
how
to
reconcile
our selves
to
the
offended
power
.
This
may
well
be
admitted
as
our
case
in
our
easiest
distempers
,
to
wit
,
the
being
sent
by
our
master
home
to
our
own
bodies
,
as
a
mark
of
some
displeasure
:
and
therefore
,
conformable
to
that
method
,
our
first
application
ought
to
be
in
order
to
his
satisfaction
,
not
to
the
solaces
of
our
present
condition
.
For
there
is
no
crasinesse
we
feel
,
that
is
not
a
record
of
Gods
having
been
offended
by
our
nature
;
and
every
little
ach
about
us
is
a
thorn
or
briar
springing
out
of
that
offensive
earth
,
whereof
we
are
compos'd
.
Wherefore
ev'n
the
softest
pain
is
in
Gods
still
voice
,
an
Adam
,
where
art
thou
?
viz.
a
memorial
of
the
faultinesse
and
frailtie
of
our
bodies
,
which
we
invest
as
the
sons
of
Adam
;
to
which
,
those
who
at
the
first
call
,
answer
not
(
by
an
humble
reflection
upon
their
debt
to
God
,
and
upon
their
own
infirm
nature
;
but
immediately
have
recourse
to
the
succors
of
external
remedies
)
may
be
said
to
run
under
the
leaves
for
shelter
and
succour
,
as
soon
as
they
hear
God
stirring
.
For
the
resorting
first
to
the
vertue
of
Plants
and
products
of
the
earth
,
Is
it
not
just
such
a
preposterous
impertinence
as
Adams
,
so
soon
as
he
perceiv'd
his
nakedness
?
This
is
therefore
the
safest
prescript
;
to
repair
in
the
first
place
to
that
Tree
of
life
,
Rev.
22
the
leaves
whereof
are
ordain'd
to
heal
the
Nations
.
And
let
no
body
protract
this
address
upon
the
slightness
of
the
summons
for
there
is
no
so
little
disorder'd
emotion
of
the
pulse
,
that
beats
not
an
alarm
ev'n
of
death
:
and
since
ou●
worldly
amusements
and
diversions
admit
not
a
continual
keeping
our
minds
in
duty
upon
the
approaches
of
that
enemie
;
to
continue
that
inconsideration
upon
the
actual
assaulting
of
a
quarter
,
were
a
shameful
self
betraying
.
I
allow
not
herein
the
deferring
preparation
for
death
,
till
this
warning
of
sickness
:
for
well
advis'd
persons
should
prepare
in
their
best
health
,
against
the
known
impediments
of
sickness
towards
that
preparation
;
since
commonly
,
when
we
are
the
nearest
death
,
by
this
way
,
we
are
the
most
distant
from
the
means
of
securing
our
passage
.
For
all
those
rational
powers
that
dispose
us
the
best
,
by
contending
against
the
interests
of
the
sensitive
ones
,
are
then
all
engag'd
to
succour
and
defend
them
;
by
reason
their
oppression
comprises
,
then
,
the
rational
parts
deficiencie
:
wherefore
this
cannot
be
the
most
proper
,
ev'n
because
it
is
the
most
pressing
state
towards
this
intendment
.
I
do
therefore
earnestly
disswade
this
dilatorie
assignment
.
But
surely
they
,
who
,
upon
the
first
step
of
sickness
,
doe
not
immediately
part
towards
God
;
but
flye
first
to
material
remedies
,
and
stay
,
as
commonly
most
do
,
to
be
carryed
to
God
by
our
diseases
pace
:
such
may
be
said
truly
to
apprehend
the
ill
of
sickness
,
more
then
the
ill
of
death
;
which
is
such
an
unreasonableness
,
as
ev'n
those
,
who
incur
it
by
this
course
,
will
blush
to
avow
;
for
this
apprehension
of
suffering
doth
certainly
sharpen
deaths
sting
,
and
commonly
not
abates
the
edge
of
sickness
.
Having
begun
by
this
due
preposure
of
our
chief
obligation
;
the
application
to
the
remedies
of
art
challenges
the
next
place
:
in
design
of
which
succour
,
God
has
implanted
medicinal
vertues
ev'n
in
the
briars
and
thistles
of
the
field
;
and
ordain'd
that
by
the
labour
and
culture
of
man
,
one
part
of
the
earth
should
afford
both
antidotes
and
remedies
against
the
corruptions
of
the
other
.
And
for
extracting
these
benefits
,
God
has
assign'd
intellectual
labourers
for
this
culture
:
who
not
only
study
the
surface
,
but
dig
into
the
bowels
of
the
earth
,
draw
medicinal
light
out
of
its
darkest
recesses
,
and
render
the
same
materials
which
are
the
sharpest
instruments
of
death
,
the
quickest
Administrers
of
life
.
Eccles
.
38.1
.
No
wonder
then
,
if
he
enjoin
us
to
honor
the
Ph●sitian
,
for
the
need
we
have
of
him
;
for
the
most
High
hath
created
him
:
and
truly
considering
our
condition
,
there
is
no
secular
vocation
,
whereof
we
have
so
precise
a
necessitie
.
For
we
may
suppose
it
feasable
for
a
man
to
serve
himself
in
all
other
offices
absolutely
requisite
to
his
subsistance
;
but
it
is
not
possible
for
him
(
in
violent
diseases
,
whereto
we
are
all
liable
)
to
be
his
own
Physitian
.
So
that
admitting
this
our
inevitable
need
,
and
Gods
gracious
provision
,
I
may
apply
what
S.
Paul
directs
for
the
Ministers
of
Gods
Justice
,
to
these
of
his
Compassion
;
and
advise
you
to
be
subject
unto
the
Physitian
,
Rom.
13
not
only
for
fear
,
but
likewise
for
conscience
sake
.
For
what
is
ascrib
d
to
spiritual
Physick
which
is
Penance
)
suits
well
to
corporal
,
viz.
to
be
tabula
post
naufragium
,
a
Planke
after
Shipwrack
;
since
both
suppose
the
integritie
of
our
nature
cast
away
,
and
minister
thereupon
their
respective
succours
to
soul
and
body
:
besides
,
as
they
rapport
to
one
another
in
their
bitterness
and
unpleasantness
to
our
sensitive
portion
,
so
do
they
in
their
rectifying
and
sanative
properties
.
And
our
receiving
the
Physitian
under
this
notion
of
a
Minister
and
Commissioner
of
●od
,
besides
the
mediation
of
a
blessing
to
the
remedies
)
affords
this
special
sensible
ease
viz.
the
allaying
and
qualifying
much
of
the
bitter
and
distastfulness
of
our
Physick
.
for
as
we
use
to
gain
upon
the
aversions
of
our
stomachs
by
the
mediation
of
our
affections
,
(
as
when
we
choose
persons
very
agreeable
and
belov'd
to
minister
to
us
very
nauseous
medicines
;
and
by
this
interest
of
our
fancie
,
find
a
facilitation
toward
the
taking
off
those
disgustful
recipes
:
)
So
when
we
have
possess'd
our
minds
with
this
character
of
our
Physitian
as
Gods
Minister
,
and
apprehend
all
our
prescripts
as
dictated
and
deliver'd
to
us
(
as
it
were
)
by
his
hand
;
this
conception
may
much
sweeten
to
us
all
the
sensible
dissavours
of
our
remedies
.
And
by
this
order
we
shall
not
incur
King
Asa's
irregularitie
;
while
we
find
God
in
the
Physitian
,
Chron
.
16.
not
seek
and
confide
in
him
as
our
God
:
for
by
that
method
,
we
may
not
only
allay
the
dissavours
of
the
matter
,
but
reconcile
us
to
all
the
effects
of
our
medicaments
:
whilst
we
take
life
or
death
as
from
that
hand
of
the
Lord
whence
they
both
are
issued
.
By
which
means
Saint
Pauls
cordial
is
ministred
to
us
,
Gods
being
glorified
,
whether
by
our
life
,
or
our
death
.
After
this
order
taken
in
our
spiritual
and
natural
houses
;
the
next
care
ought
to
be
the
setting
our
civil
house
in
order
:
which
is
to
be
done
by
a
method
quite
different
from
that
we
proceed
by
in
our
natural
Economie
.
For
that
house
is
to
be
rectifi'd
by
repairing
and
piecing
up
;
but
this
,
by
parting
and
taking
in
pieces
:
our
bodies
being
well
stated
by
composing
the
difference
of
the
parts
with
the
whole
;
and
our
estates
,
in
this
case
,
best
dispos'd
,
by
dividing
the
whole
into
parts
.
And
most
commonly
,
the
great
solicitude
we
have
in
setting
this
civil
house
in
order
for
our
life
,
brings
it
into
disorder
,
as
to
the
disposing
of
it
in
this
occasion
:
for
the
stronger
we
have
built
it
,
the
more
pain
we
find
to
take
it
asunder
;
and
there
are
few
that
in
this
architecture
,
do
not
follow
as
near
as
they
can
,
the
rule
of
seating
their
house
upon
a
rock
,
to
make
it
of
proof
against
the
rain
and
winds
of
the
world
.
But
how
many
have
its
foundation
and
materials
sunk
so
deep
into
their
affections
,
that
they
seem
to
become
parts
ev'n
of
their
natural
house
:
insomuch
that
the
working
upon
the
civil
one
,
when
it
is
to
be
chang'd
or
remov'd
,
seems
to
shake
and
weaken
the
natural
?
How
common
is
it
to
apprehend
the
advice
of
making
a
Testament
,
as
a
sentence
given
against
our
recovery
:
and
how
often
does
the
terror
of
parting
with
our
goods
hasten
the
parting
with
our
bodies
;
the
good
or
ill
state
whereof
follow
much
the
quiet
and
composure
of
our
affections
?
And
to
this
mental
infirmitie
we
may
impute
many
of
those
intestate
ends
:
though
in
some
there
is
likely
a
mixture
of
a
judgment
;
to
minds
,
namely
,
that
apprehend
giving
,
and
death
alike
;
and
having
liv'd
in
this
wretched
state
,
are
not
allow'd
the
blessing
of
giving
,
when
happily
they
would
do
it
freely
and
with
comfort
.
Such
mean
●ouls
may
be
said
to
have
forfeited
their
goods
by
the
law
of
Christianity
,
and
death
makes
the
seizure
,
without
allowing
them
any
disposure
.
But
my
subject
leads
me
not
towards
the
rectifying
this
enormitie
of
health
;
but
only
to
propose
the
regulating
and
ranking
in
a
due
place
,
this
care
in
sickness
:
in
reference
whereto
,
I
have
seated
this
intendment
of
setting
our
house
in
order
,
in
that
due
place
which
may
be
challeng'd
by
our
secular
tyes
and
obligations
.
And
surely
this
discharge
and
expoliation
,
in
the
first
assaults
of
sickness
,
is
no
less
proper
then
a
sick
mans
undressing
himself
,
when
he
is
advis'd
to
take
his
bed
:
for
without
doubt
,
there
is
as
much
difference
in
the
spiritual
ease
of
one
devested
of
these
obligatory
solicitudes
,
and
anothar
cloath'd
and
begirt
with
them
;
as
between
a
sick
mans
lying
in
his
wearing
clothes
,
or
in
his
naked
bed
.
Wherefore
let
every
one
in
this
case
with
their
first
conveniencie
,
exempt
themselves
from
this
reprehensive
note
of
S.
Paul
.
2
Cor
5
We
who
are
in
this
tabernacle
,
sigh
and
are
burdened
,
because
we
would
n●t
be
uncloath'd
:
But
let
them
begin
cheerfully
to
set
their
house
in
order
,
by
their
taking
it
asunder
like
a
tent
,
without
much
labour
;
and
strengthen
their
spirits
with
this
consolation
of
the
holy
Ghost
,
We
know
that
●f
this
earthly
house
of
this
tabernacle
be
destro●ed
,
〈…〉
.
5
●
▪
we
have
a
building
of
God
,
a
house
not
made
with
hands
,
but
eternal
in
the
heavens
.
SECT
.
III
.
Of
some
consolatorie
receipts
for
sickness
.
I
Must
confess
that
sickness
needs
all
the
good
offices
can
be
devis'd
,
to
reconcile
us
to
the
injuries
and
offences
of
it
;
especially
since
this
exercise
of
patience
affords
not
the
example
and
societie
of
our
suffering
King
and
Head
,
Christ
Jesus
;
whereby
we
might
be
directed
in
our
behaviour
.
In
all
our
other
trials
we
have
him
in
our
eye
,
with
this
memorial
of
the
holy
Spirit
;
In
that
he
suffered
and
was
tempted
,
Heb
.
●
.
18
.
he
is
able
to
succour
those
that
are
tempted
:
but
in
this
thornie
path
we
find
no
prints
of
his
footing
.
The
reason
given
is
,
that
he
,
no
wayes
partaking
of
original
sin
,
(
whereof
our
bodily
infirmitie
is
a
product
)
was
to
have
his
body
only
liable
to
external
injuries
,
whereof
our
bodies
should
have
been
susceptible
in
the
state
of
integritie
;
and
being
design'd
to
die
for
others
,
not
himself
,
(
all
his
suffering
being
addrest
for
satisfactions
of
our
offences
)
this
particular
one
might
have
seem'd
more
natural
and
involuntary
then
his
other
to
which
he
so
manifestly
contributed
a
willing
subjection
:
and
moreover
,
his
bodily
indisposition
might
have
been
an
impediment
to
the
exercise
of
his
mission
.
But
waving
the
reason
as
a
misterie
,
we
find
not
any
mention
of
our
Saviors
induring
any
interior
corporal
infirmitie
;
but
so
much
the
contrary
,
that
his
flesh
cured
all
diseases
that
touch'd
it
:
so
that
in
this
point
,
we
want
S.
Peters
administration
of
succour
,
by
seeing
Christs
steps
and
his
example
left
,
that
we
may
follow
them
.
1
Pet
.
2
22.
Yet
notwithstanding
the
want
of
Christs
company
in
this
suffering
state
,
we
have
his
compassion
of
it
abundantly
extant
in
his
life
:
for
we
find
him
so
tenderly
affected
to
all
sick
persons
,
that
he
never
omitted
the
cure
of
any
that
was
offer'd
him
,
Mat
.
4.23
.
he
went
about
healing
every
sickness
,
and
every
disease
among
the
people
:
and
we
have
this
testimony
of
the
good
effects
of
sickness
,
that
it
drew
all
those
it
possest
,
unto
Christ
;
it
brought
ev'n
from
the
farthest
parts
of
Syria
,
and
wherever
his
fame
reach'd
,
patients
and
suppliants
to
him
:
insomuch
that
we
may
say
,
the
voice
crying
in
the
Desart
did
not
bring
so
many
,
as
that
crying
within
our
own
dores
:
for
we
may
very
probably
believe
there
was
no
sick
body
,
ev'n
amongst
the
most
obstinate
Jews
,
that
resorted
not
to
Christ
.
And
admiting
his
spiritual
cure
to
have
been
alwayes
annex'd
to
his
corporal
(
which
is
constantly
believ'd
,
and
that
justly
;
because
it
was
a
double
defeat
at
one
blow
to
the
Devil
,
whose
works
Christ
came
to
destroy
;
)
we
may
conclude
that
this
suffering
state
did
partake
more
of
the
benefit
of
his
sufferings
,
then
any
other
.
How
much
more
happy
then
,
were
their
diseases
then
their
dignities
to
the
people
Christ
came
chiefly
to
visit
?
for
was
it
not
ask'd
,
as
a
thing
incredible
,
Whether
any
of
the
Princes
had
believ'd
in
him
?
Whereas
,
surely
it
might
have
been
ask'd
,
as
a
much
stranger
thing
,
Was
there
any
diseas'd
body
that
did
not
seek
him
?
So
much
more
blessed
among
the
chosen
people
of
God
,
was
this
state
of
infirmitie
,
then
that
of
felicitie
.
Had
the
womans
issue
of
bloud
been
stopt
by
the
Physitians
,
upon
whom
she
had
spent
all
her
substance
,
it
is
a
great
question
,
whether
,
having
her
health
,
she
would
have
crouded
so
confidently
to
have
touch'd
Christ
Jesus
,
(
here
,
vertue
was
truly
perfected
in
infirmitie
:
)
And
had
the
rich
young
man
come
to
our
Saviour
,
for
the
cure
of
some
grievous
disease
;
it
is
not
likely
he
had
gone
away
from
him
worse
then
he
came
;
but
the
wants
of
his
body
would
surely
have
counterpois'd
the
weight
of
his
fortune
,
which
overturn'd
him
:
for
we
know
how
much
less
force
our
worldly
possessions
have
to
draw
our
minds
,
when
they
have
no
hold
upon
our
bodily
fruitions
,
then
when
they
are
fastned
to
them
by
those
chains
of
sensual
enjoyments
;
which
sickness
doth
most
commonly
dissolve
.
The
bed-rid
Paralitick
broke
through
houses
to
get
to
Christ
;
and
went
richer
away
with
his
bed
upon
his
back
,
then
the
unhappy
young
man
,
who
could
not
get
through
his
own
houses
and
possessions
;
which
drew
him
back
,
and
carried
him
away
from
Christ
,
in
a
more-to-be-pittied
impotencie
,
then
that
wherein
the
other
sought
him
.
May
not
then
these
testimonies
of
the
serviceableness
of
sickness
to
our
best
part
,
deduct
much
from
our
worser
parts
aversions
?
It
will
admit
a
hard
question
,
Whether
the
state
of
indigencie
or
of
infirmitie
,
be
the
most
tolerable
?
they
are
both
so
grievous
,
that
I
believe
the
present
sufferers
,
in
each
kind
,
often
wish
an
exchange
with
one
another
:
for
ev'n
the
beggars
health
is
some
times
a
pain
to
him
;
when
his
hunger
exceeds
his
alms
:
and
the
bed-rid
mans
riches
prove
often
a
vexation
,
when
he
finds
himself
restrain'd
from
those
liberties
and
pleasures
,
which
his
fortune
offers
him
.
How
often
doth
the
mendicant
wish
himself
enclos'd
in
the
rich
mans
bed
with
his
disease
,
and
serv'd
with
his
accommodations
.
And
how
commonly
would
the
sick
master
of
the
house
have
chang'd
places
with
the
suppliants
at
his
dore
?
But
Gods
method
in
the
distribution
of
crosses
,
is
not
unlike
that
of
his
graces
;
whereof
every
one
hath
his
proper
gift
:
and
I
may
say
,
1
Cor
.
12.
the
manifestation
of
his
cross
is
given
to
every
one
,
to
profit
withal
,
in
their
several
exercises
.
Wherefore
I
am
enclin'd
to
think
,
that
if
this
exchange
were
practicable
,
(
with
this
condition
,
that
each
one
should
be
afterward
confin'd
to
his
choice
)
both
parties
would
sometimes
repent
them
of
their
bargain
.
For
in
this
case
,
our
cross
would
be
all
of
our
own
making
,
and
nothing
of
the
hand
of
God
in
it
;
which
lightens
all
the
burthens
it
layes
on
,
by
remaining
a
rest
and
support
to
the
bearer
.
Manus
domini
tetigit
me
,
the
hand
of
the
Lord
hath
stricken
me
,
was
Jobs
straw
that
lay
under
him
in
his
dunghil
;
he
found
one
hand
under
him
,
while
the
other
was
upon
him
;
and
in
this
manner
the
weights
are
counterpois'd
,
which
God
imposes
:
whereas
contrariwise
,
when
we
feel
our
own
hands
singly
in
our
burthens
,
they
are
not
only
impotent
as
to
our
ease
,
but
so
much
dead
weight
for
aggravation
.
Wherefore
I
presume
this
simple
self-presence
,
in
our
chosen
crosses
,
would
sharpen
all
their
corners
.
Whence
the
best
sweetning
we
can
take
with
this
bitter
potion
of
sickness
,
is
to
infuse
into
it
this
consideration
,
Ps.
75.8
.
In
the
hand
of
the
Lord
is
the
cup
,
it
is
full
mix'd
,
and
he
pours
out
the
same
:
for
commonly
when
we
strive
to
mix
it
our selves
,
we
but
put
in
the
dregs
;
the
portion
of
sinners
,
added
to
that
of
sufferers
.
This
error
is
one
of
the
greatest
vexations
of
our
life
,
a
seeking
to
alter
the
things
themselves
,
and
not
our
own
opinions
of
them
;
when
this
is
in
our
power
,
and
the
other
out
of
it
:
we
may
change
our
apprehensions
of
sufferings
,
not
our
obnoxiousness
to
them
.
And
yet
alas
,
how
studiously
do
we
intend
the
unattainable
part
,
and
how
coldly
endeavour
the
feaseable
?
Whoever
then
seeks
an
antido●e
against
this
infirmitie
of
our
nature
,
must
procure
to
fortifie
his
mind
against
the
pressures
of
his
body
;
which
is
a
practicable
work
:
and
not
hope
to
change
the
course
of
nature
,
by
any
art
or
caution
,
so
far
as
to
an
exemption
from
sickness
;
which
priviledge
transcends
our
constitutions
.
In
order
then
,
to
the
moderating
our
apprehensions
of
the
evils
in
this
sort
of
sufferance
,
I
will
present
you
a
meditation
,
borrow'd
from
a
very
holy
person
,
and
one
much
exercis'd
in
this
tribulation
:
He
said
,
that
Christ
Jesus
▪
our
head
,
having
offer'd
nothing
in
this
kind
to
the
justice
of
God
,
in
his
own
person
,
makes
now
continually
this
offering
,
in
his
suffering
members
;
and
to
expiate
the
offensive
pleasure
of
Adams
taste
,
by
this
means
presents
the
bitterness
and
disrelish
of
all
things
exercising
that
sense
.
Wherefore
,
every
diseas'd
member
of
Christ
should
account
himself
under
the
notion
of
a
sacrifice
,
design'd
by
his
head
,
towards
the
continuance
of
his
suffering
oblations
;
whereby
he
propitiates
God
for
the
remission
of
their
corporal
offences
:
in
which
regard
every
pious
patient
may
be
allow'd
to
say
,
I
fulfil
the
rest
of
the
afflictions
of
Christ
in
my
flesh
.
1.
Col.
24.
Now
admitting
this
conception
(
which
is
very
excellent
in
my
sense
)
what
a
solace
must
this
be
to
have
all
the
infirmities
of
our
flesh
,
and
often
the
very
consequences
of
our
sins
,
taken
into
Christs
hands
;
and
valued
to
us
as
ministries
in
his
service
,
while
they
stand
for
offerings
upon
his
accompts
?
insomuch
that
in
this
relation
every
feaver
may
be
said
to
fire
incense
,
as
it
passes
through
Christs
hands
;
and
every
opening
of
a
vein
,
is
so
much
blood
pour'd
out
upon
the
Altar
,
by
way
of
an
acceptable
sacrifice
;
taking
Christ
for
the
Priest
that
offers
it
.
Surely
this
state
thus
considered
,
must
every
parcel
of
it
,
every
sigh
or
groan
,
afford
some
refreshment
,
by
this
holy
reference
:
The
consumption
of
our
bodies
may
upon
this
score
,
like
the
ancient
Hosts
of
the
Temple
,
derive
an
acceptableness
from
their
signification
,
which
they
had
not
in
their
substances
:
and
by
this
appliance
,
the
corruption
of
our
nature
may
prove
the
seed
,
ev'n
of
our
regeneration
.
We
may
well
conceive
,
that
our
head
and
High-priest
endears
this
sacrifice
to
God
,
above
any
of
our
other
crosses
:
not
only
because
it
costs
man
the
most
of
any
;
but
likewise
for
this
special
propertie
,
of
being
mix'd
with
less
impuritie
then
our
other
sufferances
.
For
most
of
our
other
afflictions
involve
,
either
an
actual
offence
against
God
,
or
strong
temptations
towards
it
,
as
in
all
personal
injuries
and
affronts
we
receive
from
our
neighbour
,
there
is
not
only
a
present
guilt
in
the
actor
,
but
the
patient
is
also
sharply
tempted
to
undue
resentments
.
And
likewise
in
external
persecutions
(
as
in
violent
deprivements
of
libertie
and
goods
)
there
is
,
both
,
sin
on
the
oppressors
part
;
and
not
only
much
provocation
to
the
sufferer
towards
murmur
and
repugnancie
;
but
also
a
pressing
solicitation
of
our
minds
towards
worldly
cares
and
solicitudes
,
to
recover
such
accommodations
:
insomuch
that
in
these
exercises
of
our
spirits
,
God
is
certainly
offended
in
the
one
half
,
by
the
actors
iniquitie
;
and
very
likely
,
to
be
displeas'd
in
the
other
by
the
sufferers
irresignation
.
These
spiritual
prejudices
are
incident
to
our
other
crosses
,
from
which
sickness
seems
priviledg'd
;
to
deduct
much
from
its
corporeal
painfulness
;
for
it
is
not
inflicted
by
external
violence
:
whence
all
the
resentment
we
are
mov
d
to
,
is
such
as
is
ever
medicinal
to
the
soul
;
namely
,
a
self
questioning
and
displeasure
at
our
own
disorders
,
when
we
find
them
the
authors
of
our
disease
;
which
commonly
raises
that
godly
sorrow
(
the
Apostle
approves
as
)
producing
just
indignation
,
2
Cor
.
7
11.
Zeal
and
revenge
.
Nor
does
this
privation
,
like
our
other
destitutions
of
fortune
,
call
our
minds
into
the
world
,
and
urge
our
solicitudes
towards
recoveries
,
and
new
traffique
for
earthly
commodities
;
but
rather
averts
and
divorces
our
thoughts
from
such
inquests
.
So
that
upon
these
considerations
,
sickness
cannot
be
deny'd
this
excellent
propertie
,
of
being
the
soundest
and
least
tainted
with
an
offensiveness
to
God
of
all
those
crosses
and
tribulations
,
wherewith
he
disciplines
his
children
.
Methinks
then
,
I
may
not
unfitly
say
,
in
favour
of
this
so
distasteful
cup
,
All
other
afflictions
(
wherewith
God
treats
and
medicines
our
infirm
souls
)
are
like
those
Drugs
which
have
some
poisonous
qualitie
;
by
which
though
they
purge
divers
peccant
humors
,
yet
they
likewise
offend
some
sound
part
of
the
bodie
:
but
sickness
may
be
said
to
have
the
propertie
of
a
Crisis
;
whereby
nature
expels
selectedly
,
the
nocent
part
which
oppresses
her
,
and
so
relieves
,
without
any
injurious
mixture
.
For
in
those
crosses
whereby
God
is
offended
on
the
one
side
by
the
actors
,
though
they
purge
the
patients
,
yet
there
is
this
noxious
condition
,
which
is
displeasing
to
God
,
ev'n
while
it
has
some
good
operation
:
but
,
in
this
cross
of
sickness
,
there
is
not
that
mixture
of
iniquitie
,
by
which
any
law
is
violated
;
and
therefore
it
works
more
simply
the
purgation
of
the
sufferer
.
Whence
it
may
be
resembled
to
the
operation
of
a
spiritual
Crisis
:
while
those
other
tribulations
,
having
in
them
so
much
offensive
violence
,
like
those
strong
drugs
,
taint
and
deprave
some
members
of
Christs
body
,
though
to
others
they
serve
for
remedies
and
restauration
.
And
surely
,
for
this
reason
in
part
,
David
preferr'd
sickness
before
those
other
crosses
denounc'd
him
:
for
by
falling
into
the
hands
of
God
singlie
,
he
could
not
apprehend
a
farther
offence
to
him
,
while
he
was
the
only
executor
of
the
judgment
.
And
was
not
Ezechias
treated
more
favorably
by
this
exercising
disease
,
then
any
other
of
the
Kings
of
Israel
,
by
their
exposure
to
foreign
enemies
?
he
was
,
but
,
as
it
were
,
committed
to
his
own
house
;
and
the
others
deliver'd
up
to
publick
justice
:
such
a
difference
there
is
between
being
punish'd
by
our
own
or
others
bodies
.
I
may
therefore
very
reasonably
offer
these
motives
of
alleviation
to
this
state
of
sufferance
;
that
we
have
to
do
with
God
singly
in
this
affliction
,
and
that
he
has
chosen
for
us
the
most
innocent
purgation
;
which
ought
to
allay
much
the
asperitie
of
it
.
Let
me
,
then
,
prescribe
this
Cordial
,
in
the
first
seisure
of
our
disease
:
the
taking
it
as
a
mercie
,
to
be
faln
into
the
hands
of
God
,
and
not
of
man
.
SECT
.
IV
.
Some
useful
thoughts
propos'd
to
instruct
and
ease
the
mind
of
thoughtful
persons
;
especially
in
sleepless
nights
.
SInce
Physitians
pretend
not
any
art
to
suppress
melancholy
and
distracting
thoughts
;
nor
can
promise
so
much
as
the
suspending
them
by
the
interposure
of
sleep
,
which
leaves
,
as
it
were
,
their
shadows
floating
in
our
fancie
;
while
reason
,
their
substance
,
remains
excluded
:
if
material
applications
undertake
not
this
mental
case
;
it
must
needs
be
very
useful
to
administer
some
spiritual
remedies
,
that
may
possess
the
mind
with
proper
,
if
not
pleasant
occupations
.
I
shall
therefore
offer
this
in
the
first
place
,
as
a
seasonable
cogitation
,
To
ruminate
seriously
upon
the
deformitie
of
sin
,
expos'd
to
our
apprehensions
in
the
suffering
and
disfigurement
of
our
body
;
since
in
our
own
pains
and
vexations
,
we
most
easily
perceive
the
nakedness
of
that
which
has
introduc'd
these
unhappinesses
.
For
though
every
miserable
or
diseas'd
body
be
a
figure
of
sin
unvail'd
;
and
by
how
much
more
horrid
,
so
much
liker
it
is
:
yet
the
father
of
this
deformitie
entertains
our
seduc'd
nature
in
such
aversion
from
those
objects
:
that
we
commonly
haste
our
eys
over
those
unpleasant
passages
,
and
stay
not
long
enough
for
their
imprinting
in
our
thoughts
the
Image
of
sin
:
for
he
breaks
those
foul
species
as
soon
as
he
can
,
by
the
variation
of
the
object
;
carrying
our
eyes
to
the
beautie
and
loveliness
of
fair
and
sound
bodies
:
wherein
he
covers
so
well
the
fouln●s●
of
this
,
that
in
them
it
becomes
a
temptation
rather
then
a
terror
.
So
that
the
calamities
of
other
bodies
discover
not
so
easily
to
us
the
ugliness
of
sin
:
but
when
our
own
comes
to
be
torn
and
disfigur'd
,
he
cannot
divert
our
eyes
by
the
allurement
of
other
prospects
;
our
looks
being
so
fix'd
upon
them
,
that
the
reflection
of
sins
image
imprints
in
our
thoughts
a
lively
picture
of
it
.
For
then
the
Devil
with
all
his
arts
cannot
fasten
his
flattering
colours
upon
a
tortur'd
and
dissolving
bodie
,
no
more
then
we
can
paint
upon
dust
or
ashes
,
which
dissipate
as
soon
as
they
are
touch'd
:
since
,
just
so
,
when
our
own
bodies
are
falling
in
pieces
,
no
species
of
beautie
will
fix
and
seat
it self
in
our
eyes
:
and
consequently
,
we
then
most
clearly
discern
the
natural
foulness
of
sin
;
which
is
as
much
more
horrid
then
any
corporal
pain
or
deformitie
,
as
eternitie
is
longer
then
the
longest
time
.
And
the
having
this
monster
in
our
eye
,
renders
the
ill-favour'dness
of
any
transitory
punishment
much
more
tolerable
.
For
when
we
consider
that
our
health
and
vigour
have
often
begot
and
nurs'd
this
monster
;
with
the
same
love
,
as
if
it
were
a
fair
and
dear
issue
,
which
our
sickness
and
sufferance
discovers
to
us
to
be
of
a
very
detestable
nature
:
as
much
then
as
we
abhor
this
destructive
errour
,
so
much
we
deduct
from
the
distaste
of
our
present
grievances
:
when
these
breaches
made
into
our
bodies
,
let
in
that
light
,
by
which
we
see
the
avoidance
of
eternal
torments
,
whereof
we
can
judge
best
when
we
are
in
actual
pains
.
And
these
considerations
may
easily
produce
patience
;
while
we
accept
our
sickness
under
the
notion
of
a
delivery
from
a
greater
,
and
not
as
an
absolute
affliction
.
By
this
means
likewise
,
the
mind
intends
her
own
business
;
and
is
not
taken
up
with
the
bodies
importunate
clamors
which
call
for
a
continual
attendance
to
bemoan
,
at
least
,
its
complaints
;
and
commonly
the
sensitive
part
is
like
a
child
,
sooner
still'd
when
it
cryes
,
by
chiding
,
then
by
cherishing
and
bemoaning
:
wherefore
the
rational
soul
should
rather
look
severely
,
then
fondly
upon
the
complaining
body
:
to
which
purpose
,
while
our
thoughts
leisurely
ball●nce
against
our
sufferings
,
our
own
demerits
to
God
,
or
confront
our
condition
with
many
others
,
(
of
whose
offences
we
cannot
judge
so
surely
as
of
our
own
,
and
yet
may
conclude
their
burthens
heavier
,
)
these
reflections
may
at
least
alleviate
our
grievances
,
if
not
silence
our
laments
.
Let
those
then
,
who
lye
upon
their
easie
beds
,
s●●v'd
with
such
accommodations
as
would
,
certainly
be
a
cure
to
many
thousand
of
their
sick
brethren
in
the
streets
and
h●ghwayes
;
let
them
send
forth
their
thoughts
to
visit
those
fellow-sufferers
,
whose
very
disease
is
the
destitution
of
such
helps
as
over-flow
about
them
:
and
those
objects
cannot
choose
but
deduct
much
from
the
accompt
of
their
own
miserie
.
And
surely
God
leaves
such
affrighting
prospects
in
those
publick
places
on
purpose
to
encounter
those
daintie
and
nice
eyes
;
which
in
their
own
Palaces
,
behold
nothing
but
material
or
metaphorical
flattering-glasses
,
that
reflect
to
them
only
the
loveliness
of
humane
nature
:
and
to
this
end
,
he
seems
to
set
so
many
horrid
figures
in
the
way
,
where
those
wandring
eyes
pass
,
only
,
towards
some
new
varied
delighting
object
,
viz.
to
shew
them
the
way
of
all
flesh
and
blood
,
which
they
are
moving
in
,
and
commonly
,
the
faster
,
the
less
they
think
of
it
.
Methinks
those
bodies
broken
and
cleft
by
sickness
and
other
violences
,
are
the
houses
of
our
humanitie
:
left
open
for
our
thoughts
to
enter
and
see
within
dores
the
frailtie
of
their
materials
;
while
our
own
are
shut
up
to
us
by
some
present
health
and
happiness
:
insomuch
that
such
distress'd
carcasses
offer
this
charitie
;
namely
,
the
furniture
of
this
truth
,
which
is
the
passengers
great
want
,
and
alwayes
costs
them
so
dear
;
while
they
ask
but
a
small
alms
of
those
inconsidering
and
straying
eyes
:
for
which
they
may
serve
as
guides
to
set
them
into
their
way
of
discerning
truly
their
own
state
and
constitution
,
thus
laid
open
to
their
senses
;
which
they
relye
most
upon
for
their
opinions
,
not
considering
their
makers
information
,
●o●
.
35.
●
.
that
man
is
but
rottenness
,
and
the
son
of
man
but
as
a
worm
.
And
let
our
present
patient
(
visiting
the
streets
and
the
highwayes
,
now
,
to
take
the
air
of
common
sufferance
)
consider
,
for
a
receipt
,
how
often
he
has
run
away
from
the
voice
of
the
publick
criers
of
humane
miserie
(
as
I
may
well
term
them
;
)
with
little
attention
either
to
what
they
petition'd
or
proclaim'd
:
and
if
he
be
rightly
sensible
of
his
past
inconsiderateness
,
the
excess
of
their
miserie
will
afford
him
more
charitie
,
then
his
fulness
of
means
did
allow
them
.
For
he
will
be
somewhat
eas'd
by
comparing
their
surpassing
grievances
with
his
own
:
whereas
they
,
receiving
no
relief
from
his
compassion
,
found
possibly
some
addition
to
their
calamitie
,
by
the
comparison
of
his
condition
.
The
circumstance
of
Lazarus
lying
at
Dives's
dore
,
did
undoubtedly
sharpen
the
pain
of
his
hunger
:
and
had
the
corruption
of
Dives
full
diet
broke
out
into
sores
,
the
looking
out
upon
Lazarus's
ulcers
and
their
dressings
,
set
by
his
own
balms
and
odours
,
must
needs
have
lightned
his
complaints
.
And
thus
a
Lazar
may
,
in
this
life
,
cast
water
upon
the
tongue
of
a
Dives
,
though
,
in
the
next
,
he
must
heap
coals
of
fire
.
As
for
such
rich
and
religious
persons
,
who
venture
frequently
their
best
health
towards
the
relief
of
the
worst
that
is
found
in
Spittles
and
Hospitals
;
(
where
the
inside
of
humane
nature
seems
to
be
turn'd
outward
,
in
the
exposure
of
nothing
but
foulness
,
ordure
,
and
corruption
:
)
this
naked
view
of
man
,
leaves
in
such
minds
,
so
lively
images
of
the
miseries
of
their
brethren
,
that
when
they
fall
sick
,
what
abatement
they
find
in
the
tax
of
their
own
disease
in
respect
of
others
,
or
advantage
in
their
succours
,
serves
to
deduct
so
much
from
the
sense
of
their
affliction
;
and
then
,
what
was
the
most
noisome
and
offensive
in
their
charitable
offices
,
proves
the
most
easing
and
consolatorie
in
this
state
of
their
infirmitie
:
For
in
this
their
necessitie
,
all
the
sick
they
have
tended
and
succour'd
,
return
them
(
as
I
may
say
)
their
visi●s
;
coming
into
the
presence
of
their
memories
,
and
attending
there
to
solace
their
minds
:
and
then
the
most
loathsome
diseases
,
and
the
most
loading
necessities
,
that
present
themselves
to
their
consideration
,
minister
to
their
lighter
sufferings
the
most
extenuation
;
practising
this
advice
of
the
holy
Spirit
,
He
shall
look
upon
men
and
say
,
I
have
sinned
,
Job
33.27
.
and
have
not
received
what
I
deserv'd
.
Commonly
indeed
,
we
propose
to
the
sick
,
rather
light
and
careless
amusements
,
then
such
serious
cogitations
;
and
't
is
certain
,
such
rockings
and
lullings
of
our
fancie
are
proper
in
their
turns
:
but
the
rational
part
must
have
nourishment
as
well
as
rest
,
in
this
condition
.
Wherefore
the
mind
ought
to
have
her
time
of
feeding
upon
this
solid
meat
of
spiritual
reflections
,
and
then
these
other
emptie
and
indifferent
recreative
thoughts
take
their
place
with
more
conveniencie
and
fitness
;
as
sleep
and
repose
follow
properly
after
sustenance
and
refection
.
So
too
,
when
the
mind
is
stock'd
with
solid
notions
,
it
will
not
fear
being
left
in
the
dark
;
that
is
,
depriv'd
of
those
exterior
lights
of
comfort
which
friends
hold
about
the
bed
:
for
a
a
spirit
furnish'd
with
interior
watch-lights
,
is
much
less
perplex'd
with
sleepless
nights
;
then
one
left
solitarie
in
the
dark
,
void
of
such
impressions
as
may
keep
out
the
affrighting
images
rising
from
a
distemper'd
brain
which
is
a
familiar
case
;
when
the
inferior
office
of
the
stomach
whose
place
is
to
shut
up
,
by
sweet
vapours
,
all
the
dores
and
windows
of
the
senses
,
that
neither
the
lights
of
reason
,
nor
the
noise
of
memory
may
exercise
the
brain
;
so
that
the
cessancie
of
this
Master-Actor
may
impart
rest
to
the
whole
body
:
)
when
this
lower
part
is
so
vitiously
affected
,
that
it
sends
up
nothing
but
rude
and
offensive
company
to
the
brain
;
it
is
commonly
more
ease
to
awake
our
reason
and
discourse
,
to
confute
their
deceitful
terrours
,
then
to
expect
that
sleep
should
come
in
to
our
succour
and
extinguish
those
blazes
,
wherewith
our
fancie
is
fired
,
and
the
whole
brain
tormented
.
Insomuch
that
this
happens
many
times
to
sick
persons
(
whereof
I
am
an
experienc'd
witness
)
that
it
is
more
ease
to
watch
against
those
affrighting
slumbers
,
then
to
hope
for
repose
or
refreshment
by
them
.
Wherefore
,
to
these
distracting
watchings
,
which
want
exterior
amusements
,
there
should
be
ministred
some
conserve
of
pertinent
meditation
.
In
this
wearisome
state
,
where
sleep
flyes
from
our
eyes
,
and
the
more
thoughts
we
send
after
to
se●k
it
,
the
farther
it
goes
from
us
:
the
next
way
to
lay
our
sp●rits
at
ease
,
is
to
call
off
our
imagination
from
that
pursuit
of
this
Image
,
and
fix
it
upon
the
original
,
which
this
copie
,
contrarie
to
all
others
,
by
an
●xcessive
use
of
it
,
rather
excludes
,
then
expresses
to
our
m●nd
.
For
a
little
reflection
will
serve
to
represent
to
●s
how
often
the
soundness
and
deadness
of
sleep
has
remov'd
●●om
us
all
thoughts
of
death
:
Let
us
therefore
,
in
this
dep●●vement
of
sleep
,
make
use
of
our
waking
;
and
not
lose
th●t
too
,
by
a
stop●●i'd
incogitancie
:
but
rather
,
by
some
useful
recogitations
,
recover
many
of
those
nights
,
which
the
abuse
of
sleep
has
set
upon
our
accompt
,
to
be
discharg'd
by
vigilancie
.
If
we
consider
the
nights
repose
should
serve
us
as
a
continual
memorial
of
our
last
rest
,
and
our
bed
stand
for
a
model
of
our
Coffin
:
If
we
have
often
drawn
these
notions
from
them
;
or
so
far
from
this
good
use
,
have
serv'd
our selves
of
them
both
,
as
means
of
forgetting
,
not
only
our
temporal
,
but
ev'n
,
our
eternal
death
.
If
upon
these
examinations
we
find
that
this
time
,
which
was
ordain'd
to
be
the
most
innocent
and
harmless
of
our
life
,
has
been
perverted
into
the
most
guilty
and
offensive
;
having
chosen
the
night
,
design'd
for
a
cessation
of
the
evils
of
labour
,
to
make
it
an
expedient
for
the
more
activitie
in
the
ill
of
sin
rendring
that
darkness
,
which
should
put
out
all
iniquitie
▪
the
means
of
covering
and
securing
it
:
They
who
have
many
of
these
truly
horrid
waking
nights
upon
their
accompt
,
may
be
much
comforted
to
think
,
that
by
this
faultless
wakefulness
,
they
may
through
the
workings
of
a
contrite
spirit
,
retract
the
guiltiness
of
their
voluntary
watches
;
wherein
(
as
the
holy
Spirit
reproaches
them
)
they
sleep
not
till
they
have
done
mischief
.
Those
,
to
whom
riotous
intemperancie
has
heretofore
so
easily
furnish'd
sleep
,
that
they
have
had
no
time
to
reflect
upon
that
undue
means
to
which
they
ow'd
their
unhappy
rest
(
which
rose
from
the
gross
and
foul
vapours
of
sin
,
whereby
their
reason
was
more
extinguish'd
before
,
then
in
their
sleep
,
their
dreams
having
more
of
it
in
them
,
then
their
discourse
:
)
when
such
lavish
unthrift
healths
come
to
be
arrested
by
sickness
,
and
then
by
the
soul
,
charg'd
with
the
debt
of
so
much
time
,
which
the
body
is
to
answer
for
,
as
having
cast
that
away
which
belong'd
to
her
.
In
this
case
,
the
sick
body
may
think
hims●lf
favour'd
,
by
this
intermission
of
sleep
;
whereby
he
may
repay
to
his
soul
by
his
penitent
wakings
,
some
of
that
time
he
is
indebted
,
by
his
vitious
sleeps
:
accounting
just
,
that
,
having
by
the
excess
of
diet
,
grown
so
much
in
debt
,
now
by
the
want
of
appetite
,
he
should
be
brought
to
make
his
restitution
.
And
if
,
as
he
may
by
his
watchfull
thoughts
,
he
draw
the
light
of
,
grace
out
of
this
darkness
;
keeping
his
intellectual
eyes
open
upon
the
differences
of
these
two
states
,
reposing
securely
in
sin
,
or
being
in
this
discounting
and
satisfactory
disquiet
:
he
will
easily
acknowledge
it
a
more
miserable
condition
to
be
in
a
sound
sleep
,
with
any
mortal
sin
,
then
painfully
and
penitently
awake
,
in
the
most
mortal
sickness
:
since
to
the
one
,
the
devil
makes
his
bed
in
his
health
;
and
to
the
other
,
God
makes
it
,
in
his
sickness
,
while
he
keeps
him
in
this
expiatory
vigilancie
,
and
is
disposing
him
to
eternal
rest
.
Wherefore
,
in
this
state
,
I
shall
propose
to
such
restless
penitents
this
awaking
cordial
of
the
Apostle
:
The
night
is
past
,
and
the
day
is
at
hand
;
Rom.
13.12
let
us
therefore
cast
off
the
works
of
darkness
,
and
put
on
the
Armor
of
light
.
So
that
if
in
our
life
past
,
we
have
made
use
of
darkness
,
more
securely
to
forge
offensive
weapons
against
God
and
our
neighbour
:
we
may
now
,
while
we
are
justly
debarr'd
the
best
use
of
natural
darkness
,
which
is
rest
,
set
our
thoughts
to
work
upon
this
defensive
Armor
of
Light
,
viz.
a
solid
penitence
,
and
a
deep
contrition
;
and
in
that
disposition
conform
our selves
to
our
present
state
,
saying
with
the
Apostle
,
Thess.
5.6
.
Let
us
not
sleep
as
others
do
,
but
let
us
watch
and
be
sober
.
And
such
as
have
not
so
much
weight
of
guiltie
sleep
upon
their
memorie
to
counterpoise
the
heaviness
of
their
eyes
,
and
so
hold
them
open
;
in
a
satisfactory
purgation
●f
their
having
often
presum'd
,
in
health
,
to
close
themselves
,
while
they
shut
up
so
horrid
a
bedfellow
as
mortal
sin
;
yet
these
lesser
accomptants
want
not
,
it
may
be
,
much
abuse
of
sleep
to
answer
for
.
As
many
tender
indulgers
of
their
bodie
,
who
have
,
in
their
health
,
assign'd
excessive
measures
of
sleep
,
towards
the
flattering
of
the
flesh
;
and
under
the
title
of
the
bodies
health
,
have
retrench'd
the
mind
of
half
her
life
:
when
sickness
makes
this
reprisal
of
some
time
to
render
to
the
soul
;
may
they
not
well
reflect
upon
this
justice
,
and
acquiesce
to
it
?
How
few
are
there
that
cannot
charge
themselves
with
many
watching
nights
past
away
pleasantly
,
either
in
the
designing
or
acting
of
vanities
;
and
may
not
remember
with
what
a
chearful
and
lightsome
disposition
,
without
the
least
touch
of
sleepiness
,
they
have
feasted
,
play'd
or
sported
away
whole
nights
:
and
on
the
contrary
,
how
drowsie
and
heavie-ey'd
they
have
been
at
those
exercises
where
time
was
to
be
recover'd
,
not
passed
away
?
one
of
those
day-hours
is
often
too
heavy
for
those
eyes
to
bear
,
without
sinking
under
it
;
which
can
carry
whole
nights
broad
open
,
without
feeling
any
heaviness
,
while
they
are
running
in
chase
of
their
appetites
and
passions
.
These
Prodigals
of
health
and
time
when
they
come
to
want
ev'n
the
husks
,
as
it
were
,
of
those
sweet
sleeps
,
for
which
they
were
wont
to
choose
their
own
hours
;
in
this
condition
envying
ev'n
their
own
mercenaries
,
which
abound
in
what
they
languish
for
.
As
when
the
servants
that
watch
with
them
cannot
drive
sleep
from
their
eyes
,
while
it
fl●es
from
their
masters
:
and
the
very
sleep
that
is
about
them
,
serves
but
to
disquiet
them
;
for
the
sounder
it
is
in
him
that
should
watch
,
the
farther
it
proves
from
him
that
should
sleep
;
t●e
attendants
rest
contributing
to
the
attendeds
waking
and
dis●urbance
:
when
this
tender
patient
,
as
I
said
,
lies
in
this
uneasie
tossing
of
body
and
mind
;
let
him
fix
his
thoughts
upon
the
levities
and
vanities
of
his
health
:
and
let
him
imagine
he
is
,
by
this
agitation
,
throwing
off
those
feathers
and
straws
,
wherewith
his
easie
and
delightful
bed
heretofore
has
cover'd
him
;
which
if
he
goe
out
of
the
world
with
them
sticking
upon
him
,
will
prove
fuel
to
that
purging
flame
;
whose
the
sharpness
surpasses
all
we
can
apprehend
,
except
that
which
has
eternitie
added
to
its
asperitie
.
And
when
he
considers
,
that
by
a
patient
and
penitent
acceptance
of
this
vexatious
state
,
he
may
cast
off
much
of
that
foulness
,
whose
purgation
is
indispensable
;
and
thinks
how
useful
these
restless
hours
may
prove
to
work
out
that
,
which
repose
would
but
cover
over
,
not
expunge
.
These
serious
attentions
will
sooner
still
and
ease
his
mind
,
then
a
wearisome
longing
,
and
expectance
of
sleep
.
This
was
King
Davids
remedie
,
who
wanted
no
artifice
to
procure
rest
;
Ps.
76.
when
his
eyes
were
kept
waking
,
and
he
was
troubled
and
spake
not
;
he
sayes
,
I
was
converted
in
the
night
,
with
my
heart
I
was
exercised
,
and
made
clean
my
spirit
.
Wherefore
this
work
which
we
may
best
do
in
the
dark
,
is
to
be
intended
in
this
conjuncture
,
whereby
we
may
convert
that
time
,
into
the
improvement
of
a
better
life
,
then
that
which
this
restless
posture
can
impair
.
As
this
is
the
most
disconsolate
state
of
sickness
,
so
it
requires
the
most
powerful
applications
:
I
have
therefore
us'd
all
my
art
,
to
extract
ev'n
out
of
the
poisonous
bodie
of
sin
,
(
thus
calcin'd
and
consum'd
by
the
ardors
of
our
feavour
)
such
a
spirit
or
salt
of
penitent
reflections
,
as
may
give
ease
to
the
Patient
;
not
by
stupifying
,
but
by
quickning
his
senses
:
and
sweeten
the
natural
necessitie
of
his
waking
,
by
the
vertuous
assignation
of
it
.
And
since
the
best
means
to
assure
us
against
starting
at
the
sight
of
death
,
is
to
look
frequently
and
fixedly
with
broad
open
eyes
upon
it
;
surely
,
in
this
state
,
when
the
approach
of
it
seems
to
hold
them
thus
unclos'd
,
we
should
ke●p
our
spirits
awake
,
and
watching
upon
deaths
incroachments
;
which
are
discernable
by
the
shortning
of
this
shadow
of
death
;
namely
,
sleep
.
For
we
know
that
th●
n●a●●r
and
more
perpendicular
death
it self
comes
to
be
over
our
head
,
●he
lesser
this
shadow
of
it
grows
.
Wherefor●●n
this
its
evident
advance
towards
us
(
when
we
may
perceive
our
hours
passing
away
by
the
want
of
this
shaddow
)
we
may
well
think
it
time
to
s●t
our
voluntary
watch
,
by
this
order
of
watch
and
pray
,
lest
you
enter
into
temptation
.
And
by
th●s
pious
intendment
,
the
soul
may
b●
found
filling
her
Lamp
at
midnight
,
with
that
oil
which
will
not
only
light
her
in
her
way
,
but
likewise
asswage
and
lenisie
the
dolors
of
the
body
in
the
passage
:
wherefore
in
all
respects
,
I
may
recommended
this
manner
of
improving
this
grievous
and
tedious
time
to
nature
;
by
the
mediation
of
the
vigilancie
of
grace
,
whereby
we
are
intituled
to
this
promise
of
eternal
rest
,
Blessed
are
they
,
whom
when
the
Lord
cometh
,
he
finds
watching
.
SECT
.
V.
The
result
of
all
t●●se
considerations
:
and
the
good
us●s
to
be
made
of
sickn●ss
.
WE
have
consulted
upon
sickness
it self
in
the
abstract
;
and
having
found
the
spring
of
it
rising
in
the
brain
of
man
,
(
for
his
straining
to
elevate
his
understanding
bruis'd
that
,
and
broke
his
body
in
pieces
with
the
fall
:
)
we
may
wonder
the
less
that
the
soul
seems
to
suffer
and
waste
with
the
bodies
infirmities
,
since
she
is
culpable
of
this
def●ction
.
So
that
though
she
lose
not
her
immortalitie
by
this
unhappy
act
;
yet
it
seems
not
unjust
,
she
should
be
some
times
frighted
by
this
appr●hension
in
those
extr●mities
of
the
bodies
sufferings
,
deriv'd
from
her
own
peccancie
:
Nor
can
it
be
expected
that
such
a
mind
,
as
has
serv'd
it self
of
the
fairness
and
clearness
of
the
bodies
constitution
,
only
to
plunge
it self
the
deeper
into
flesh
and
blood
,
so
to
take
the
fuller
draught
of
the
sweets
of
every
sense
;
when
the
gall
(
as
I
may
say
)
overflows
into
each
of
their
cups
,
such
mind
should
not
then
taste
the
bitterness
of
this
change
,
and
seem
almost
poisoned
by
this
distastefulness
.
Wherfore
we
have
advis'd
the
soul
to
keep
her self
(
as
much
as
her
state
will
allow
)
disinterested
in
the
bodies
transitory
felicities
;
against
whose
deceitful
outside
we
are
premonish'd
by
their
Maker
,
to
value
them
as
the
beauty
of
flowers
,
or
of
grass
;
such
marks
of
their
vanishing
away
has
God
been
pleas'd
to
set
upon
those
his
gifts
,
which
by
their
present
loveliness
,
might
indanger
our
inconsidering
their
impermanent
nature
.
The
soul
then
,
ought
to
make
use
of
the
bodies
soundness
and
integrity
,
as
a
passenger
of
a
bright
&
clear
day
;
to
make
the
farther
discovery
of
her
way
,
out
of
the
body
she
is
passing
through
▪
&
the
clearness
and
good
disposition
of
her
organs
may
serve
her
as
the
better
prospective
glasses
;
by
which
her
eie
may
reach
those
distances
that
in
the
time
of
their
being
clouded
and
overcast
,
she
cannot
attain
.
And
this
is
the
happie
and
prudent
advantage
of
health
,
viz.
by
the
activity
and
good
disposure
the
mind
is
in
,
to
foresee
the
inevitable
passage
,
through
infirmitie
&
indisposition
;
wherunto
she
is
tending
in
this
state
of
her
peregrination
:
and
by
this
prenotion
of
her
consequent
danger
,
(
of
being
obscur'd
by
the
bodies
darkness
)
to
prepare
such
a
stock
of
self-knowledge
;
that
when
the
light
of
her
discourse
grows
dim
in
the
bodies
clouds
,
yet
the
acts
of
her
intellect
may
be
clear
and
lightsom
,
whereby
she
rests
assur'd
of
her
own
independencie
on
the
bodies
dissolution
:
concluding
her
remove
to
tend
towards
that
permanent
station
,
which
is
pointed
at
,
from
the
souls
first
issuing
out
of
it
;
from
which
instant
it
moves
in
a
circular
return
,
as
not
having
here
a
permanent
abode
,
but
seeking
another
that
is
to
come
.
This
excellent
suggestion
,
from
the
blessing
of
health
,
is
singularly
remarkable
in
holy
Job
▪
whom
S.
Gregory
admires
more
for
his
prevision
and
preparation
for
sickness
and
miserie
in
his
prosperous
integritie
,
then
for
his
vertuous
tollerancie
of
his
afflictions
:
whose
wonderful
prognostick
is
manifest
in
this
his
profession
,
My
sighing
comes
before
I
eat
,
and
my
roarings
are
pour'd
out
like
the
noise
of
waters
;
for
the
thing
I
fear'd
is
come
upon
me
,
&c.
Job
.
3.24
.
And
surely
this
premeditation
of
his
obnoxiousness
to
all
his
calamities
,
conduc'd
much
to
the
preserving
his
mind
in
her
integrity
;
untainted
by
the
ulcers
of
his
bodie
and
unoffended
by
the
wounds
of
his
fortune
:
that
find
,
he
ador'd
,
as
he
fell
;
and
his
soul
,
keep●ng
it self
in
a
counterposition
to
his
flesh
,
remain'd
erected
in
the
others
dejection
.
And
we
have
one
antidote
more
then
he
had
;
which
is
communicated
to
us
by
his
sickness
,
and
was
the
only
want
he
seems
to
have
suffer'd
in
his
extremitie
:
namely
,
that
God
often
exercises
his
most
favour'd
servants
,
with
sickness
and
other
tribulations
,
meerly
to
refine
and
heighten
their
puritie
:
this
is
a
cordial
,
which
ev'n
,
the
most
purg'd
and
sincere
souls
may
take
;
to
give
them
rest
in
those
flames
that
melt
them
down
,
in
order
to
this
refinement
:
and
those
who
find
their
souls
and
bodies
charg'd
with
gross
polutions
,
may
comfort
themselves
with
meditating
on
those
rare
effects
,
this
purgation
of
sickness
has
produc'd
.
They
may
remember
how
much
happier
Naaman's
leprosie
prov'd
to
him
,
then
his
Lieutenancie
of
Syria
;
his
infirmitie
procuring
a
cleansing
to
the
foulness
of
his
felicitie
:
for
how
unlikely
is
it
,
that
if
his
health
had
suited
to
his
other
happiness
,
he
would
have
made
any
account
of
the
fame
of
the
Prophet
?
the
rivers
of
Damascus
would
have
serv'd
to
bathe
in
;
and
entertain
that
mental
leprosie
,
which
ease
and
delicacie
engender
.
Mar.
5.
How
little
hope
is
there
,
that
Jarus
the
Prince
of
the
Synagogue
,
would
have
become
a
suppliant
to
one
,
whom
the
rest
of
his
Town
did
so
much
contemn
,
had
not
his
daughters
sickness
solicited
this
application
?
And
may
not
this
he
brought
for
a
legitimate
extenuation
of
the
ills
of
sicknesse
?
Mar.
6.
to
consider
that
ev'n
in
Nazareth
,
Christs
own
Town
,
wherein
he
liv'd
three
parts
of
his
life
,
only
some
few
sick
persons
tasted
the
blessing
of
his
societie
:
the
rest
were
scandaliz'd
at
the
eminence
of
his
wisdom
and
vertue
,
and
rendred
their
relation
so
much
the
more
criminal
by
their
repugnancies
.
These
and
the
like
recogitations
cannot
choose
but
temper
and
allay
somewhat
the
bitterness
of
this
cup
;
when
the
presenting
of
the
benefit
is
join'd
with
the
presence
of
the
disgust
:
and
who
can
deny
that
very
familiarly
,
the
same
things
we
●pprehend
,
as
instantly
destructive
,
become
the
instruments
of
preservation
?
like
the
fish
,
Tob
.
6.
which
young
Toby
apprehended
as
a
monster
ready
to
devour
him
;
yet
was
it
design'd
by
God
,
both
as
aliment
for
his
journey
,
and
medicament
for
his
fathers
eyes
:
so
how
often
do
those
affrighting
diseases
,
which
at
first
shew
us
the
graves
mouth
open
to
swallow
us
,
serve
as
means
of
longer
life
,
and
of
cures
to
some
spiritual
blindness
;
insomuch
that
the
contrary
to
the
end
of
voluptuousness
is
often
verifi'd
in
the
term
of
this
vexation
;
for
it
proves
a
way
which
at
first
seems
to
be
wrong
;
but
the
issues
thereof
lead
unto
life
.
Prov.
14.12
.
If
there
were
a
Pool
of
Bethesda
extant
;
I
presume
it
would
have
more
votaries
,
then
any
priviledg'd
Altar
in
the
world
:
and
many
a
poor
impotent
bodie
,
that
were
not
likely
in
a
long
time
,
to
get
the
first
place
,
would
notwithstanding
resort
to
this
possible
relief
.
I
therefore
exhibit
this
spiritual
Pool
to
all
infirm
Patients
,
which
is
commonly
,
accessible
to
all
conditions
;
namely
,
the
contemplation
of
the
unsoundness
and
corruption
of
sinful
flesh
and
blood
;
whose
waters
the
meanest
cripple
and
the
sickest
beggar
,
have
not
only
an
Angel
to
stir
,
but
likewise
to
cast
every
one
into
them
.
All
our
good
Angels
are
ready
to
do
both
these
offices
;
and
surely
sick
Jobs
Guardian
was
stirring
these
waters
,
and
bathing
his
sores
in
them
,
while
he
was
patiently
scraping
himself
with
a
Potsheard
,
and
meditating
(
as
S.
Gregory
inferrs
)
how
one
fragment
of
broken
earth
was
serving
another
:
by
which
cogitation
,
in
the
cleansing
and
extersion
of
his
bodie
,
he
preserv'd
his
mind
taintlesse
and
undefil'd
;
wiping
away
all
murmur
or
repugnancie
towards
this
his
visitation
:
and
keeping
his
spirit
fix'd
upon
the
tr●nsitory
perishableness
of
humane
nature
,
concluded
for
his
own
ease
,
what
may
serve
us
in
all
our
griefs
and
dolours
,
While
his
flesh
is
upon
him
,
he
shall
be
sorrowful
;
and
while
his
soul
is
in
him
,
Job
14
22.
it
shall
mourn
.
We
have
made
a
visitation
general
to
the
sick
,
we
have
enterd
Palaces
and
private
houses
,
survey'd
the
Spittles
and
highwayes
;
and
in
both
these
extreams
,
we
find
some
medicaments
afforded
reciprocally
from
to
each
the
other
;
the
great
ones
looking
down
upon
the
far
exceeding
miseries
of
their
fellows
in
nature
may
find
some
extenuation
in
their
own
lighter
exemptions
;
and
the
most
depress'd
looking
upward
upon
the
common
exposure
of
all
conditions
to
the
greatest
sufferance
of
this
life
,
which
is
sickness
;
may
take
some
alleviation
in
their
surchage
;
by
considering
that
ev'n
those
,
from
whom
they
receive
all
the
eases
of
their
life
,
are
but
level
and
equal
with
them
,
in
the
most
grievous
affliction
of
life
.
For
the
Founders
of
Hospitals
,
and
the
Patients
in
them
are
Fellow
Commoners
in
the
state
of
sickness
:
So
that
as
the
Benefactors
may
deduct
somewhat
from
their
burthens
,
by
weighing
them
with
those
whom
they
reliev'd
;
these
may
likewise
abate
somewhat
of
their
exceeding
distresses
,
by
comparing
their
equalitie
with
their
Masters
,
in
this
greatest
affliction
.
Wherein
God
observes
his
commutative
justice
to
our
offending
nature
;
rather
then
his
distributive
,
respecting
every
personal
offence
.
For
since
the
first
person
infected
our
Nature
,
That
infects
every
person
since
:
so
that
God
himself
,
when
he
put
on
our
humanitie
,
thought
not
fit
to
red
integrate
it
,
in
this
point
of
impassiveness
,
but
has
rather
apply'd
the
sufferings
of
our
persons
,
towards
the
purgation
of
our
nature
;
and
enabled
our
souls
to
render
our
bodies
impassible
at
their
second
association
;
whilst
in
their
first
conjunction
,
they
are
to
remain
fellow-sufferers
,
Wisd
.
9.14
.
the
body
which
is
corruptible
,
pressing
down
the
soul
.
Wherefore
the
universal
remedie
must
be
repeated
in
this
clause
,
The
contemplation
of
the
miseries
annex'd
to
sinful
flesh
and
blood
,
must
be
the
Antidote
,
taken
in
our
best
health
to
prepare
us
against
the
surprize
;
and
the
Apozeme
,
to
ease
us
in
the
pressure
of
sickness
,
the
holy
Spirit
prescribes
us
in
this
Ordinance
,
Eccles
.
11.27
.
In
thy
good
dayes
be
mindful
of
the
evill
;
and
in
the
evill
,
forget
not
the
good
.
By
which
practice
,
our
health
shall
not
be
in
danger
of
the
surprize
of
sickness
;
nor
our
sickness
liable
to
the
despair
of
betterment
and
melioration
.
I
will
therefore
leave
all
my
Visited
,
Rom.
14.7
.
with
these
cordials
of
S.
Paul
by
them
,
None
of
us
lives
to
himself
,
neither
doth
any
of
us
dye
to
himself
;
for
whether
we
live
,
we
live
unto
our
Lord
;
or
whether
we
dye
,
we
dye
unto
our
Lord
:
upon
the
taking
whereof
we
shall
find
wrought
in
us
this
his
resolution
:
Therefore
,
in
all
confidence
,
Phil
.
1.20
.
Christ
shall
be
magnified
in
my
body
,
whether
by
life
or
by
death
.
The
eleventh
Treatise
.
OF
DEATH
.
In
four
Sections
.
SECT
.
I.
WE
have
been
long
treating
and
prescribing
to
sickness
;
not
in
order
to
the
saving
of
life
,
but
to
the
killing
of
death
;
which
is
oftner
done
by
the
sting
of
sickness
,
then
by
any
other
instrument
:
for
when
that
is
any
thing
sharp
,
the
sting
of
death
,
which
is
sin
,
seems
unpointed
.
And
when
sin
ceases
,
death
may
be
said
to
be
mortally
sick
;
it
lies
a
dying
with
the
same
body
it
is
killing
,
and
expires
conjointly
with
the
perishing
subject
wherein
it
subsisted
,
(
which
are
the
material
elements
of
the
body
,
the
soul
at
the
same
instant
entring
into
a
fuller
life
:
)
so
that
sickness
,
oftner
then
health
,
may
say
,
O
death
▪
I
have
been
thy
death
.
Youth
and
health
seem
seated
by
nature
,
in
such
an
elevation
above
death
,
that
they
cannot
look
down
into
a
grave
,
without
growing
dizzie
&
amaz'd
:
such
a
steep
precipice
they
apprehend
between
life
and
death
;
whereas
the
true
reason
of
this
lightness
of
their
heads
,
is
the
hollow
trifles
they
are
fill'd
with
.
It
is
the
imbecilitie
of
the
sense
,
not
the
terrour
of
the
object
,
that
works
upon
these
heads
:
Wherefore
to
settle
and
assure
them
they
ought
to
look
down
often
upon
this
term
where
they
must
rest
;
and
so
by
degrees
,
they
'l
not
only
be
able
to
doe
that
confidently
,
but
even
to
walk
down
that
misconceived
precipice
,
between
their
gardens
and
their
graves
.
They
will
consider
unmovedly
,
that
the
same
earth
which
now
opens
her
pores
to
present
them
with
all
the
fruits
and
flowers
they
delight
in
,
will
shortly
open
her
mouth
to
swallow
them
up
;
and
by
way
of
restitution
,
turn
them
into
that
matter
,
which
shall
produce
for
others
the
same
commodities
they
owe
the
earth
in
their
times
.
These
cogitations
will
prove
easie
and
familiar
to
them
,
when
they
are
accustomed
,
with
David
,
to
cary
their
life
in
their
hands
;
not
forgetting
the
law
of
God
and
nature
.
Death
is
the
creature
of
rebellion
;
and
in
revenge
thereof
,
is
allow'd
by
God
,
to
master
his
own
maker
,
viz.
our
rebellious
nature
;
which
is
struck
with
such
a
terror
of
this
her
creature
,
that
of
her self
,
she
but
flies
continually
from
it
,
scarce
daring
to
look
it
in
the
face
;
which
is
notwithstanding
,
the
only
defence
she
has
against
it
.
Did
not
he
who
first
saw
death
,
fly
from
it
,
with
this
confused
amazement
,
Cain
.
fearing
it
in
every
face
he
saw
?
But
his
unexperience
may
better
be
excused
,
then
our
timerousness
;
who
have
seen
it
in
all
times
and
things
,
for
so
many
thousand
years
,
since
his
introduction
of
it
:
and
yet
,
does
not
our
weak
nature
commonly
turn
her
face
from
it
,
as
if
that
were
some
kind
of
evasion
?
Methinks
,
those
who
are
afraid
to
meditate
upon
the
course
of
nature
,
(
which
is
inevitably
carrying
them
to
death
upon
the
current
of
time
)
may
be
said
to
do
,
as
if
a
prisoner
(
being
hurry'd
down
a
river
)
should
alwaies
turn
his
face
up
the
stream
,
not
daring
to
look
that
way
which
he
knew
himself
certainly
moving
:
Is
it
not
such
a
kind
of
weakness
and
impertinency
in
us
,
to
attend
only
to
the
relations
of
life
;
not
turning
our
considerations
towards
the
course
and
consequence
of
our
death
?
And
this
is
the
reason
why
we
so
seldom
know
the
best
way
to
this
our
inevitable
end
;
namely
,
because
we
so
rarely
set
our
eyes
to
look
upon
the
passage
wherein
we
are
moving
;
as
if
our
thoughts
,
going
retrograde
,
could
carrie
our
bodies
back
along
with
them
;
when
the
truth
is
,
at
our
first
step
into
this
life
,
Iob
16.23
.
we
enter
(
as
holy
Job
saies
)
into
a
path
in
which
there
is
no
reverting
.
The
spirit
of
man
therefore
in
our
peregrination
through
this
life
,
ought
as
little
to
trust
flesh
and
blood
,
in
point
of
Councel
,
for
an
intentiveness
upon
the
progression
therein
;
as
a
traveller
to
be
advised
by
his
host
,
whether
he
should
march
on
,
or
stay
and
loyter
in
his
house
:
Such
kind
of
invitations
having
our
sensitive
nature
,
to
amuse
and
divert
the
spirit
by
this
familiar
perswasion
,
that
we
have
time
enough
for
that
intendment
.
For
,
does
not
our
nature
look
to
regulate
the
minds
application
to
this
passage
towards
death
,
by
what
may
be
termed
Natures
own
Dial
,
viz.
our
Age
;
by
which
account
,
for
the
most
part
,
we
are
deceiv'd
?
Since
our
ages
surely
can
give
us
no
more
security
of
the
succeeding
proportions
of
our
life
,
then
dials
can
of
the
continuance
of
those
beams
,
by
which
they
shew
us
how
long
the
Sun
might
shine
that
day
out
upon
our
horizon
;
but
not
how
certainly
it
shall
(
not
marking
how
soon
a
cloud
may
intercept
that
splendor
:
)
So
,
albeit
nature
,
by
our
ages
,
may
shew
what
time
our
life
may
last
,
yet
cannot
they
ascertain
us
how
long
it
shall
continue
▪
for
none
of
those
intercepting
accidents
,
which
break
off
the
course
of
nature
,
are
notifi'd
to
us
by
our
age
,
no
more
then
the
change
of
weather
is
upon
Sun-dials
.
Wherefore
grace
calls
upon
us
to
watch
continually
;
as
not
knowing
at
what
hour
we
may
be
surprized
;
for
we
are
oftner
benighted
,
by
the
intervention
of
casualties
,
then
by
the
natural
efflux
of
time
.
Death
is
allow'd
to
use
us
more
like
our
master
then
our
creature
;
it
seldom
staies
for
natures
leavings
.
Nor
can
we
complain
of
it
;
for
since
our
delusion
and
surprize
w●s
its
making
,
we
cannot
expect
other
,
then
that
there
should
be
surprizing
and
deceiving
in
its
nature
;
wherefore
as
credulity
and
presumption
produc'd
it
;
caution
and
diffidence
must
prepare
against
it
.
Let
not
then
even
Youth
and
Health
(
Natures
greatest
strengths
)
make
us
slacken
our
watches
;
for
death
very
often
makes
use
of
them
as
the
best
blindes
for
his
approaches
;
and
Nature
of
her self
,
seldom
looks
through
them
upon
the
enemy
,
when
they
are
before
her
.
How
frequently
doth
death
work
,
and
even
spring
the
Myne
;
while
our
youth
and
health
is
building
up
that
hollow
earth
,
which
in
an
instant
is
blown
up
and
evaporated
?
How
reasonable
is
it
then
to
propose
to
our
youth
and
health
,
that
since
they
account
death
such
an
enemy
,
they
would
proceed
with
it
,
as
with
one
;
that
is
,
seek
to
provide
against
it
:
which
may
be
done
by
an
easie
means
;
viz.
by
but
making
themselves
familiar
with
it
.
The
great
and
only
real
enemy
of
our
nature
,
the
old
serpent
(
who
makes
no
prize
,
but
by
deaths
hand
)
uses
all
his
arts
to
divert
this
intelligence
,
knowing
how
easily
,
by
that
means
,
it
may
be
gain'd
by
us
,
against
him
:
and
commonly
he
prevails
so
far
with
our
youth
,
that
it
passes
without
any
serious
correspondence
with
death
(
insomuch
,
that
many
of
those
who
brave
it
every
day
in
publick
,
dare
not
converse
with
it
in
private
)
so
fondly
are
they
abused
in
the
way
to
the
securing
themselves
against
this
apprehended
enemy
.
Alas
!
how
common
is
it
,
to
see
the
youth
of
the
world
grow
as
bold
with
death
(
when
't
is
but
cover'd
over
in
the
smoak
of
fame
and
vain-glory
)
as
if
they
were
agreed
of
an
exchange
,
between
their
own
vital
,
and
a
little
of
the
flattering
breath
of
others
:
and
yet
the
same
persons
can
hardly
be
perswaded
to
bestow
never
so
little
of
their
breath
,
to
converse
with
death
bare-fac'd
,
as
it
is
the
issue
of
sin
?
How
wearisome
is
the
least
discourse
of
it
,
to
the
bold
libertines
of
this
age
;
who
even
by
the
sting
of
death
,
sin
;
are
rendred
insensible
of
its
poyson
:
and
by
this
unhappy
course
,
find
that
second
death
which
so
seldom
comes
into
their
apprehensions
.
SECT
.
II
.
Of
the
Folly
,
as
well
as
Unchristianness
of
Du●ls
.
LOoking
down
from
the
Pinnacle
of
the
Temple
,
into
the
houses
,
streets
,
high-waies
,
and
fields
of
the
world
;
where
I
find
death
acting
in
so
many
and
so
divers
postures
;
methinks
there
's
no
one
whereby
the
Prince
of
darkness
triumphs
more
over
our
humane
nature
,
then
(
this
wherein
he
imployes
our
courage
,
even
the
vertue
of
our
nature
to
destroy
it self
)
by
the
desperate
practise
of
duels
.
It
must
needs
therefore
be
very
pertinent
to
our
present
subject
,
to
labour
the
disarming
of
death
;
and
taking
away
these
unnatural
weapons
,
which
procure
so
many
double
deaths
,
and
consequently
Trophies
for
the
enemy
of
mankind
.
Since
God
himself
was
pleased
,
as
S.
Paul
saith
,
To
partake
of
flesh
and
bloud
;
Heb
.
2.
that
through
death
,
he
might
destroy
him
who
had
the
empire
of
death
:
Methinks
the
devil
has
repair'd
the
loss
of
many
other
prerogatives
,
by
this
particular
power
which
seems
increas'd
.
He
hath
lost
most
of
his
Altars
;
but
to
this
Idol
of
private
same
and
vainglory
,
he
has
more
sacrifice
,
then
even
in
the
fulness
of
his
reigne
:
For
death
still
flies
about
this
age
,
upon
sames
wings
,
so
little
apprehended
,
that
our
youth
seem
rather
disciples
still
of
the
Heathen
Poets
,
then
of
the
Heavenly
Apostles
;
whose
doctrine
is
,
that
,
Those
who
live
by
Christs
death
,
are
not
to
live
to
themselves
,
but
to
him
who
died
for
them
.
So
that
our
lives
are
listed
and
in
service
,
against
the
Prince
of
this
world
;
and
consequently
,
it
is
quitting
our
party
to
venture
our
lives
either
for
revenge
,
or
popular
vain-glory
:
for
these
are
truly
the
enemies
colours
,
under
which
we
are
so
desperately
forward
:
insomuch
,
that
the
more
we
despise
death
in
these
occasions
,
the
more
we
combat
for
our
enemy
,
who
by
this
undue
contempt
of
death
,
while
we
fight
for
his
side
,
reduces
us
into
the
bondage
of
it
.
Methinks
the
devil
entertains
the
youth
of
the
world
in
this
dependance
on
him
,
as
he
did
the
Ancient
Gentiles
,
viz.
by
returning
them
some
fair
answers
out
of
the
mouth
of
this
Idol
,
Fame
,
which
passeth
for
the
Oracle
,
whereby
they
govern
their
actions
,
and
whereto
they
make
such
offerings
as
were
used
too
among
the
Gentiles
,
with
an
infusion
of
humane
bloud
.
May
it
not
then
be
truely
said
,
they
who
keep
up
this
bloudy
prerogative
of
the
Devil
,
are
more
subjects
of
Apollyon
,
or
the
destroyer
,
then
of
the
soveraigne
Saviour
of
mankind
.
Is
it
not
strange
that
many
who
are
such
lovers
of
this
life
,
that
all
their
thoughts
and
actions
are
assign'd
to
the
cherishing
and
sweetning
it
,
by
all
the
voluptuousness
and
sensuality
they
can
compass
;
insomuch
,
that
when
death
is
but
discours'd
of
seriously
,
their
spirits
flie
off
,
as
those
evil
ones
did
from
Christ
,
crying
,
What
have
we
to
do
with
thee
!
Mat
.
8.
thou
art
come
to
torment
us
before
our
time
:
Yet
when
this
subtile
spirit
of
Honour
does
but
whisper
to
them
,
ev'n
these
presently
start
out
of
their
beds
of
ease
,
and
run
out
naked
to
meet
death
(
having
nothing
but
sin
to
defend
themselves
against
it
;
for
murder
is
the
security
they
propose
to
themselves
:
)
and
in
this
strange
madness
,
as
if
they
had
disarm'd
it
by
having
sin
in
their
hands
,
they
confidently
expose
themselves
to
temporal
and
eternal
perdition
?
O
how
miserable
an
estate
is
this
;
when
the
only
sting
of
death
,
which
is
sin
,
is
become
the
only
receipt
minister'd
to
save
our
lives
!
May
not
those
two
so
opposite
iniquities
in
this
licentious
Youth
,
be
fitly
termed
a
possession
,
in
an
order
quite
contrary
to
that
of
the
Spirit
Legion
in
the
Gospel
,
who
possess'd
the
man
first
,
and
then
the
swine
?
For
here
,
the
evil
spirit
appears
first
in
the
beast
,
that
is
,
in
the
foulness
and
sensuality
of
their
lives
;
and
from
thence
passes
into
the
man
;
namely
,
into
that
vain
affectation
of
manhood
and
valour
,
the
desperate
fury
whereof
,
even
the
chains
of
voluptuousnesse
cannot
hold
from
casting
the
man
away
.
Besides
,
this
distemper
hath
this
special
mark
of
a
possession
,
that
no
civil
act
nor
order
can
find
remedy
for
it
:
for
,
does
not
this
raging
humour
,
like
the
Spirit
Legion
,
break
all
the
chains
and
bands
of
civil
penalties
;
and
how
seldom
is
it
subjected
even
to
the
exorcismes
and
conjurations
of
Religion
?
For
,
are
there
not
many
fully
convinc'd
of
the
impiety
of
this
practise
,
who
in
their
hearts
detest
this
action
;
yet
may
be
said
to
be
like
divers
of
the
principal
Jews
,
who
after
they
believ'd
in
Christ
,
durst
not
profess
it
,
for
fear
of
that
order
the
Pharisees
had
made
,
that
whoever
profest
Christ
,
should
be
cast
out
of
the
Synagogue
?
So
there
are
divers
who
after
their
approbation
,
dare
not
practise
this
Christian
precept
,
of
not
resenting
injuries
,
for
fear
of
the
worlds
ungodly
order
,
that
casts
such
out
of
the
society
of
popular
estimation
,
who
practise
a
conformity
to
this
duty
;
and
therein
resemble
true
Jews
far
more
then
true
Christians
;
seeking
,
as
Christ
reproach'd
them
,
Glory
from
one
another
,
and
not
from
him
who
only
can
give
it
;
preferring
the
glory
of
men
before
that
of
God
.
With
what
face
can
these
undervaluers
of
eternal
glory
,
hope
to
look
upon
the
King
of
it
,
whose
dissimilitude
they
have
so
much
affected
in
this
life
?
how
can
they
pretend
to
become
like
him
in
the
other
,
when
they
venture
their
lives
so
frankly
,
on
purpose
to
disresemble
him
,
viz.
to
resent
the
injuries
,
and
sollicite
the
praises
of
men
?
This
unhappy
condition
of
the
Duelists
of
this
age
(
which
I
may
not
unfitly
call
the
life-guard
to
the
Prince
of
darkness
)
remembers
me
what
S.
Jerome
saith
of
the
ancient
famous
Gentiles
;
What
are
you
the
better
for
being
praised
by
men
,
while
you
are
scorn'd
and
reviled
by
divels
?
What
gain
you
to
be
flatter'd
where
you
never
are
,
when
you
are
tormented
where
you
are
eternally
?
Let
them
think
calmly
what
a
bargain
they
are
making
,
when
they
are
bidding
their
eternity
for
a
blast
of
air
;
and
what
then
they
can
answer
to
this
question
of
the
holy
spirit
,
You
lovers
of
same
,
Which
of
you
can
dwell
with
everlasting
infamy
?
For
every
sinner
shall
be
everlastingly
tormented
,
by
the
contrary
of
his
own
vitious
passion
.
They
who
can
resolve
this
in
cold
bloud
before
they
go
into
the
field
,
may
be
allow'd
to
run
the
fortune
;
for
I
conceive
,
very
few
that
take
time
to
weigh
and
counterpoise
this
hazard
with
what
they
seek
in
exchange
,
will
resolve
the
adventure
.
I
am
not
ignorant
of
the
common
secular
defence
against
these
ecclesiastical
censures
;
the
plea
is
,
They
must
either
go
out
of
the
world
,
or
enter
into
this
contract
of
honor
;
which
is
the
band
of
secular
societies
.
To
this
I
answer
,
If
there
were
no
other
world
,
I
should
agree
that
life
were
lost
in
this
,
when
the
esteem
of
the
person
is
perished
;
but
he
who
has
bidden
us
pull
out
our
right
eye
,
and
cut
off
our
right
hand
,
and
go
thus
maim'd
out
of
this
world
,
rather
then
indanger
the
other
lifes
misery
and
torment
,
has
certainly
brighter
beams
of
glory
to
return
us
;
for
every
little
spot
of
shame
we
are
aspersed
with
,
from
the
unclean
mouths
of
the
world
,
while
we
are
figuring
our
conformity
to
Christ
:
Supposing
this
perswasion
,
what
difficulty
can
there
be
in
going
out
of
the
worlds
errors
and
mis-accounts
,
without
quitting
our
secular
vocation
,
that
is
,
to
despise
the
worlds
injurious
disvallue
,
and
assigne
our
reparation
upon
the
other
life's
remuneration
?
I
am
verily
perswaded
,
that
whoever
could
resolve
to
endure
the
shame
and
reproach
of
the
world
,
rather
then
dare
to
injure
Christ's
doctrine
in
this
way
of
righting
himself
,
would
pass
in
Christ's
Court
of
Honour
,
in
the
rank
of
a
Martyr
;
and
might
at
least
entitle
himself
to
the
promises
made
to
those
who
had
left
even
more
then
father
or
brother
,
or
houses
and
goods
,
if
not
then
even
life
it self
.
O
upon
how
glorious
a
throne
would
such
a
relinquisher
be
set
to
judge
all
the
preferrers
of
worldly
fame
before
immortal
glory
!
And
with
what
a
horrid
confusion
will
the
other
unhappy
criminals
confess
to
these
their
Judges
,
How
senseless
were
we
,
when
we
accounted
your
lives
folly
?
But
in
this
my
Meditation
on
motives
to
reclaim
this
inhumanity
,
when
I
remember
what
continual
exhortations
the
Church
exhibits
towards
the
conversion
of
mens
opinions
;
and
what
sharp
comminations
it
uses
for
the
restraint
of
this
impieie
:
I
break
off
that
application
,
and
conclude
as
I
have
not
unaptly
term'd
it
,
a
possession
;
whence
I
shall
do
better
to
treat
it
by
way
of
Prayer
then
of
Precepts
:
and
truly
my
soul
shall
be
very
zealously
addicted
to
this
exorcism
.
I
have
character'd
this
spirit
of
duelling
as
ugly
and
deform'd
as
I
could
:
and
surely
it
is
not
an
improper
figure
,
in
this
design
of
death
I
have
in
hand
;
because
death
is
fouler
in
that
shape
then
in
any
other
.
Happily
too
many
may
sooner
reflect
more
upon
the
deformitie
of
this
sin
;
beholding
it
in
this
piece
of
Divine
,
then
in
the
other
of
secular
Justice
.
I
beseech
Almightie
God
to
set
his
hand
to
,
and
touch
it
over
;
so
that
they
who
look
upon
it
,
may
find
his
hand
in
it
,
that
has
translated
us
from
life
to
death
,
by
the
dilection
of
our
brother
.
SECT
.
III
.
Advertisements
to
young
Women
against
their
diversions
from
considering
of
death
.
WE
have
endeavour'd
to
disarm
death
of
one
of
the
sharpest
weapons
the
Devil
furnishes
him
,
in
the
hands
of
men
;
which
are
the
swords
of
Duellists
:
nor
will
it
be
less
useful
to
essay
his
disarming
of
those
darts
,
whereof
,
though
but
fabulous
,
yet
he
makes
real
use
:
for
,
as
the
Apostle
sayes
,
the
end
of
them
is
death
.
These
are
those
vain
shafts
of
praises
and
flatteries
which
Loves
Poetical
Quiver
affords
;
to
wound
indeed
the
understanding
and
judgment
of
young
women
;
by
which
means
,
they
are
in
danger
of
making
no
provision
against
death
,
through
that
great
distance
the
false
lights
of
vain
men
seem
to
set
them
in
,
from
mortalitie
and
perishing
.
Is
not
the
stile
of
the
world
to
young
women
such
,
that
one
may
say
,
men
seem
to
be
studying
an
exchange
for
mans
first
deception
;
by
shutting
the
eyes
of
women
towards
the
discernment
of
the
evils
of
this
life
;
and
consequently
to
punish
them
by
their
over-loving
it
?
For
now
adayes
few
converse
with
youthful
and
handsom●
persons
,
but
to
entertain
them
with
shews
and
triumphs
of
their
own
beauties
:
being
led
so
far
from
the
thought
of
their
own
frailtie
,
that
commonly
,
they
hear
of
nothing
,
but
what
themselves
are
idly
said
to
consume
and
destroy
;
not
a
word
of
their
own
true
perishing
and
consumption
.
It
would
be
thought
a
rude
,
if
not
an
unreasonable
advice
,
to
tell
them
,
that
when
they
look
upon
their
most
partial
glasses
,
ev'n
then
they
see
but
a
deaths-head
;
and
yet
this
is
a
verier
truth
then
those
reflections
which
the
flatteries
of
the
world
make
them
;
for
that
will
one
day
be
true
,
and
every
day
advances
that
truth
;
whereas
the
other
fain'd
immortal
ascriptions
never
were
true
,
and
are
every
day
going
farther
off
from
the
apparences
of
it
.
But
alas
,
for
the
most
part
,
this
frail
sex
in
the
world
,
is
so
inconsidering
of
truth
,
that
while
they
have
beams
of
praises
and
fl●tteries
in
their
faces
,
they
imagine
not
they
m●ke
any
shadow
behind
them
:
when
the
truth
is
,
all
the
while
they
live
in
the
belief
of
these
vain
adulations
,
they
are
sitting
in
darkness
,
and
the
shadow
of
death
.
The
familiarity
with
truth
,
is
certainly
,
the
only
means
for
a
safe
and
friendly
acquaintance
with
death
.
Hence
it
is
that
they
who
seldom
hear
of
him
,
but
in
some
such
fiction
,
as
they
cannot
credit
,
ev'n
while
they
are
fancied
by
it
(
as
in
all
those
frivolous
attributions
to
themselves
of
the
power
of
life
and
death
,
)
such
cannot
be
much
wondred
at
,
for
remaining
in
an
inconsideration
,
and
incogitancie
of
their
own
dissolution
.
For
by
the
means
of
those
amusements
,
women
may
be
said
,
too
frequently
,
held
inchanted
by
their
own
charms
;
since
ev'n
their
advantages
of
nature
,
perverted
by
flatteries
,
dazel
and
blind
them
,
in
the
understanding
their
own
nature
.
This
befals
them
,
when
beautie
(
the
fadingness
whereof
is
the
greatest
det●ctor
and
impeacher
of
our
frailtie
)
proves
an
insurer
of
the
lastingness
of
this
life
:
and
when
this
light
becomes
darkness
,
how
great
must
this
darkness
be
?
when
the
creature
,
by
this
account
,
takes
Gods
blessings
as
pawns
for
securitie
of
her
idle
wishes
;
and
by
them
,
induces
an
unmindfulness
of
her
Creators
order
,
imprinted
in
the
same
fading
colours
and
figures
that
make
all
mortal
beautie
.
Does
not
this
veritie
manifest
how
pernicious
that
fabulous
entertainment
(
which
young
women
are
diverted
by
)
is
to
the
knowledge
of
themselves
:
for
though
in
these
pleasant
parts
which
men
are
acting
before
them
,
there
may
be
many
so
innocent
that
they
mark
the
language
only
,
and
mind
not
the
plot
:
yet
at
the
best
,
these
vails
of
falsities
keep
them
unacquainted
with
the
face
of
truth
:
by
which
they
should
come
to
value
life
,
not
as
it
diverts
them
,
but
as
it
disposes
them
for
death
.
I
may
therefore
very
justly
propose
to
all
young
women
,
the
suspecting
and
discrediting
all
great
praises
and
indearments
of
themselves
,
which
are
offer'd
them
:
For
surely
,
the
more
they
are
believ'd
,
the
less
they
are
true
.
Let
them
credit
only
such
as
profess
the
making
love
to
truth
;
who
will
inform
them
that
beautie
is
the
greater
blessing
,
the
less
it
is
valu'd
and
accounted
upon
;
and
teach
them
to
extend
its
blessing
beyond
the
duration
of
its
matter
.
For
the
vertue
of
neglecting
it
while
it
continu'd
shall
remain
a
lasting
beautie
;
when
the
frail
matter
is
pass'd
and
perish'd
:
and
we
know
corporal
beautie
is
so
perishable
a
fruit
of
nature
,
that
it
seldom
lasts
out
her
season
.
Wherefore
,
not
to
be
seduc'd
by
its
present
attractives
,
is
the
only
means
of
gathering
and
laying
up
the
blessing
of
beautie
:
remembring
what
the
holy
Spirit
admonishes
us
,
Beauty
is
vain
,
and
handsomness
deceitful
;
the
woman
that
fears
God
shall
only
be
praised
.
I
have
labour'd
to
discouncel
the
crediting
those
excessive
commendations
(
which
are
for
the
most
part
,
unbeliev'd
ev'n
by
the
presenters
themselves
)
as
being
much
in
order
to
my
design
:
for
such
as
are
out
of
danger
of
being
affected
with
these
flatteries
,
are
well
advanc'd
towards
the
knowledge
of
the
little
estimableness
of
this
life
.
And
this
perswasion
will
lead
them
,
by
an
easie
gradation
to
an
acquaintance
and
correspondence
with
death
:
which
being
thus
entred
into
,
will
be
so
far
from
overcasting
the
lightsomness
of
any
legitimate
delights
,
that
it
will
clear
and
dissipate
,
ev'n
most
of
the
clouds
and
obscurities
of
life
;
and
keep
them
from
being
surpriz'd
by
the
foreseen
eclipse
.
Let
me
therefore
beseech
these
young
persons
,
to
whom
I
address
this
advise
,
that
in
stead
of
the
fashion
of
assigning
so
many
thoughts
to
this
purpose
of
passing
pleasantly
their
time
;
they
would
allot
some
little
portion
of
every
day
to
the
thinking
on
what
is
to
follow
after
all
their
time
is
past
;
and
when
they
look
so
far
forward
,
they
'l
find
death
expecting
them
in
that
posture
they
have
put
it
,
by
the
passing
of
their
time
:
either
as
a
bridge
,
lying
under
their
feet
,
only
to
pass
them
over
to
eternal
beatitude
;
of
as
a
torrent
roaring
,
and
frighting
them
with
a
precipitous
fall
.
If
they
will
but
consider
that
all
our
life
is
but
a
composition
of
death
,
and
every
day
works
upon
it
,
ev'n
while
we
think
least
on
't
;
they
'l
easily
be
perswaded
to
assign
some
time
in
each
day
to
the
surveying
this
work
:
which
once
done
we
can
never
mend
again
;
and
by
this
method
of
a
daily
supervising
,
can
hardly
be
ill
finish'd
:
we
have
the
Holy
Ghosts
word
for
it
,
Think
on
thine
end
,
and
thou
shalt
never
sin
.
This
course
of
frequent
meditation
on
death
,
shall
set
the
practiser
so
much
above
the
fear
of
it
,
that
this
of
the
Prophet
may
fitly
be
apply'd
to
this
case
,
The
sucking
child
shall
play
upon
the
hole
of
the
asp
;
Isa
.
11●
8.
and
the
weaned
child
shall
put
his
hand
into
the
Serpents
nest
.
SECT
.
IV
.
The
duties
of
a
good
Christian
,
in
order
to
his
death
.
I
Have
assail'd
the
two
greatest
strengths
,
the
enemie
of
humane
nature
holds
in
it
;
namely
sensualitie
and
vainglory
in
the
stronger
,
levitie
and
self-love
in
the
weaker
sex
.
And
if
by
the
grace
of
God
,
I
have
made
sufficient
overture
for
those
pious
considerations
I
have
presented
;
it
will
be
easie
for
them
once
entred
to
turn
the
enemies
artillery
against
himself
:
for
as
soon
as
true
devotion
possesses
it self
of
the
considerations
of
the
end
of
man
,
death
may
easily
be
turn'd
against
hell
and
the
Devil
be
defeated
by
his
own
arms
.
These
past
remonstrances
we
have
made
to
the
youth
of
both
sexes
,
may
seem
to
many
sound
Christians
,
but
a
kind
of
worm-seed
given
to
purge
the
children
,
only
in
Christianitie
,
of
these
corruptions
incident
to
their
youth
.
We
shall
therefore
now
labour
to
serve
in
some
of
the
solid
meat
of
the
Gospel
;
Heb
.
6.
fit
aliment
for
such
as
have
their
senses
exercis'd
in
the
discernment
of
good
and
evil
.
The
blessed
Apostle
S.
Paul
(
who
had
as
many
triumphs
over
death
,
as
d●yes
in
the
world
,
by
his
d●ing
dayly
)
shews
us
death
as
it
were
an
Usher
that
receives
Christians
into
the
Chur●h
militant
,
Rom
6.
and
conveys
them
into
the
triumphant
,
Know
ye
not
that
all
we
that
are
baptized
in
Christ
Jesus
,
are
baptized
into
his
d●ath
?
for
we
are
buried
with
him
by
baptism
into
death
▪
but
if
●e
be
dead
with
Christ
,
we
believe
we
shall
likewise
live
again
with
him
.
So
that
as
we
enter
into
the
Church
mil●tant
by
a
mystical
;
we
cannot
pass
into
the
triumphant
,
but
by
a
natural
death
.
Whereby
is
prov'd
,
that
the
perpetual
thought
of
death
ought
to
be
our
guide
and
conduct
through
this
life
;
and
conseq●ently
our
business
in
this
world
is
to
extricate
,
not
plunge
and
immerse
our
spirits
into
the
appetites
of
flesh
and
blood
:
for
the
Apostle
explains
his
meaning
of
being
dead
in
the
baptism
of
Christ
,
saying
,
those
who
are
his
,
Gal.
5.
have
crucified
the
flesh
,
with
all
the
affections
and
lusts
thereof
.
For
which
work
nothing
is
more
efficacious
,
then
the
intervention
of
our
mortalitie
,
since
in
our
combat
with
the
old
man
,
(
who
would
alwayes
fain
die
of
age
,
rather
then
of
a
violent
death
,
that
is
,
rather
expire
by
nature
then
be
extinguish'd
by
grace
,
)
we
find
no
so
powerful
succour
,
as
the
calling
in
the
cogitations
of
our
inevitable
end
;
our
most
passionate
nature
is
seldom
bold
enough
to
hold
up
sin
in
the
face
of
death
:
wherefore
the
strongest
passions
do
but
blind
life
,
they
dare
not
brave
death
;
but
divert
the
soul
from
looking
upon
our
end
,
not
embolden
her
to
defie
it
.
The
Serpent
pursues
this
first
method
with
the
sons
of
Adam
;
he
pretends
not
that
the
beautie
of
the
fruit
should
overcome
the
terror
of
death
,
when
they
are
both
set
together
in
our
eye
;
but
keeps
the
one
out
of
sight
,
with
this
suggestion
,
nequaquam
moriemini
,
ye
shall
not
dye
,
though
you
taste
the
fruit
:
thus
either
diverting
them
from
the
thought
of
death
,
or
deluding
them
by
the
promise
of
life
,
enough
to
provide
against
the
danger
of
it
:
so
that
the
flesh
,
the
world
,
and
the
Devil
,
all
three
join'd
,
are
not
strong
enough
against
the
presence
of
death
,
when
it
is
brought
face
to
face
before
them
.
We
may
conclude
how
powerful
God
intended
death
should
be
towards
the
prevention
of
sin
;
when
he
serv'd
himself
of
that
menace
,
aptly
to
keep
sin
out
of
humane
nature
:
and
though
he
then
justly
turn'd
it
into
the
punishment
of
sin
;
yet
has
he
still
left
in
it
much
vertue
towards
the
opposition
and
exclusion
of
sin
.
In
proof
whereof
,
ev'n
the
greatest
libertines
may
be
allow'd
to
do
any
thing
,
which
they
would
not
stick
to
do
at
the
hour
of
their
death
:
whereof
not
only
the
coercive
,
but
the
directive
power
is
so
much
acknowledg'd
even
by
the
light
of
natural
reason
,
that
a
meer
Philosopher
affords
us
this
excellent
sentence
,
This
is
the
supreme
point
of
wisdom
,
to
do
only
such
things
all
the
time
we
are
in
the
greatest
probabilitie
of
living
which
we
would
do
,
if
we
were
in
the
present
expectance
of
dying
.
In
confirmation
of
which
truth
,
I
may
safely
bring
S.
Pauls
testimony
,
and
propose
no
more
to
Christians
,
Walk
by
the
same
rule
;
Phil
.
3.15
.
as
many
as
will
be
perfect
,
must
be
thus
minded
.
And
undoubtedly
,
the
squaring
our
actions
by
this
rule
,
is
not
only
useful
,
as
to
the
regulating
our
vitious
appetites
,
but
likewise
very
conducing
to
the
mitigation
and
sweetning
of
all
our
pressures
and
sufferings
.
Let
any
one
in
his
sharpest
sorrows
and
afflictions
,
but
seriously
consider
what
sense
he
should
have
of
them
,
if
he
lay
then
a
dying
;
and
ponder
ingenuously
how
little
he
should
be
mov'd
with
this
present
vexation
in
that
case
:
whether
he
would
not
look
forward
rather
,
to
the
consequence
of
this
suffering
,
then
to
the
instant
inconveniencie
.
Would
not
all
his
thoughts
be
set
upon
that
state
,
which
he
look'd
upon
as
perpetual
;
not
on
this
transitory
moment
of
sensible
disquiet
?
Certainly
whoever
shall
use
this
prescript
of
judging
his
actions
and
sufferances
,
as
if
he
were
but
neer
dying
;
shall
never
be
much
transported
by
his
senses
,
either
to
inordinate
pleasures
,
or
overcharging
sorrows
.
This
admitted
,
the
best
advice
that
can
be
given
to
the
happy
conditions
of
this
life
,
is
,
That
they
would
consider
all
their
present
establishments
,
as
transitory
and
dying
things
:
and
that
(
according
to
this
affection
the
Arabian
bird
is
said
to
have
to
perpetuitie
)
while
they
are
building
their
nests
of
odours
and
spices
,
it
may
be
more
in
contemplation
of
their
grave
,
then
their
habitations
;
expecting
not
a
permanencie
,
but
a
more
glorious
renascencie
.
And
let
no
one
think
to
justifie
himself
upon
the
engagement
of
his
condition
in
this
world
,
in
point
of
his
tenacitie
and
adherence
to
this
life
;
since
there
is
no
temporal
felicitie
allow'd
by
God
to
have
this
tempting
qualitie
of
promising
the
protraction
of
life
.
Wherefore
,
since
no
estate
either
disswades
or
debars
us
the
meditation
on
death
;
let
us
in
all
estates
interpose
this
cogitation
of
holy
Job
,
Job
14.14
.
All
the
dayes
in
which
I
am
now
in
warfare
,
I
expect
until
my
change
do
come
;
which
will
mediate
a
peace
between
the
changes
and
differences
of
all
conditions
.
t
The
most
miserable
person
sitting
upon
the
earth
,
looking
into
it
,
as
the
common
receptacle
of
all
those
that
are
in
Palaces
,
as
well
as
those
that
are
unhous'd
,
may
comfort
himself
with
as
easie
a
lodging
there
,
as
any
he
then
envies
;
for
that
shining
earth
,
which
to
day
seems
gold-ore
,
to
morrow
is
mingled
with
coal
dust
;
and
no
discernment
to
be
made
between
the
Prince's
and
the
beggar's
ashes
.
Methinks
,
enemies
,
who
are
alwayes
digging
one
anothers
graves
,
labour
in
this
mean
work
,
for
want
of
looking
down
into
the
grave
they
are
making
;
which
view
may
shew
them
,
that
they
are
burying
themselves
in
that
earth
they
seek
to
open
to
cover
their
enemy
;
to
whom
every
wound
they
wish
or
give
,
may
be
said
to
cast
so
much
earth
upon
themselves
,
and
such
as
will
lye
the
heaviest
on
them
in
their
own
graves
.
And
by
this
object
,
the
contrary
passion
of
sensual
love
may
have
its
eyes
open'd
,
by
having
the
dust
of
a
grave
blown
into
it
;
so
discovering
the
meannesse
and
vilitie
of
that
matter
,
whereof
it
has
so
abusedly
valued
the
fruition
,
the
presence
of
death
will
quickly
unblind
these
two
so
contrary
passions
.
If
the
figure
of
death
were
well
form'd
in
the
minds
of
the
world
,
that
of
fortune
(
which
is
now
so
much
incensed
by
the
fumes
of
several
passions
)
would
lose
most
of
its
votaries
:
The
goods
of
death
,
which
once
given
,
are
everlasting
,
would
be
much
more
sued
for
then
those
of
fortune
,
which
,
if
ever
bestow'd
,
are
never
lasting
.
I
have
not
more
admir'd
any
conceit
of
a
meer
rationalist
,
then
this
complement
of
a
Philosopher
to
death
,
who
seem'd
to
value
it
so
much
above
fortune
,
that
he
could
not
agree
she
should
have
any
part
in
the
disposing
it
;
he
could
afford
fortune
the
dispensing
all
the
commodities
of
life
,
but
no
disposure
of
the
benefits
of
death
;
when
(
as
I
may
saie
)
he
broke
out
in
a
mortal
extasie
,
into
this
request
to
it
.
Lucan
.
Mors
utinam
pavidos
vita
subducere
nolles
,
Sed
virtus
te
sola
daret
.
That
it
would
not
deliver
any
mean
unworthy
person
out
of
this
life
,
and
that
death
might
not
be
found
by
chance
,
but
only
be
conferr'd
by
vertue
.
This
excellent
strain
of
imagination
savour'd
of
a
soul
that
found
it self
imprison'd
in
this
inclosure
of
flesh
and
bloud
,
and
thought
that
infranchisement
the
worthiest
gift
could
be
afforded
it
.
But
we
Christians
,
from
a
higher
principle
,
may
tell
him
that
we
are
possessed
of
his
wish
;
for
it
is
vertue
only
(
not
fortune
or
nature
)
that
confers
on
us
the
benefits
of
death
,
since
it
is
the
death
of
the
righteous
only
is
pretious
:
that
of
others
is
but
a
double
curse
both
to
soul
and
body
;
for
the
death
of
a
sinner
is
the
worst
of
all
things
,
being
the
end
of
all
his
delightfull
sins
,
and
the
beginning
of
his
endless
punishment
.
But
if
the
Philosophers
courted
death
,
only
to
take
their
life
handsomly
from
them
,
which
they
accounted
but
a
wearisom
repetition
of
identitie
(
so
far
as
to
affirm
that
in
this
respect
,
not
a
brave
and
vertuous
person
only
,
but
even
a
curious
and
a
voluptuous
,
might
out
of
delicacy
and
love
of
variety
,
desire
to
die
:
What
a
shame
is
it
for
Christians
to
fear
death
,
whom
it
not
only
delivers
from
a
laborious
life
,
but
transports
into
a
glorious
,
joyfull
,
and
eternal
one
?
for
so
pretious
in
the
sight
of
God
,
is
the
death
of
his
servants
,
that
they
,
not
only
rest
from
their
labours
,
but
are
received
into
their
masters
rest
.
But
that
which
raises
in
us
the
terror
of
death
,
is
the
wavering
and
trepidation
between
the
hope
and
fear
of
our
sentence
;
which
is
consequent
to
our
unreadiness
for
tryal
:
and
this
unpreparedness
comes
from
our
studying
too
much
our
titles
and
rights
of
life
,
little
thinking
on
the
evidences
we
must
bring
in
at
our
death
:
for
,
how
familiar
is
this
strange
unadvisedness
in
our
youth
,
to
be
sollicitous
in
providing
for
our
old
age
,
whereof
we
are
so
uncertain
;
and
not
to
prepare
for
death
,
whereof
we
are
so
much
assured
?
knowing
it
is
appointed
that
every
one
shall
die
,
Heb
.
9.
and
after
that
comes
judgment
Such
therefore
as
refer
the
preparation
for
death
,
to
sickness
or
old-age
(
when
their
minds
are
taken
up
by
nature
in
the
defence
of
life
)
may
be
said
to
let
their
light
go
out
,
and
begin
to
read
by
a
coal
,
which
they
must
blow
continually
to
keep
alive
:
just
such
a
work
methinks
those
have
,
whose
minds
being
most
applied
to
the
succour
of
their
bodies
,
have
likewise
this
other
task
,
to
purge
and
purifie
themselvs
.
And
besides
the
impertinency
on
our
parts
,
the
just
disdain
on
Gods
ought
to
terrifie
us
out
of
this
inconsideration
;
which
proposes
to
give
God
,
not
only
the
least
,
but
even
the
worst
of
our
time
.
O
then
,
let
all
Christians
be
corrected
in
this
mis-counting
,
by
that
advice
of
the
holy
Spirit
;
Remain
not
in
the
error
of
the
wicked
;
confess
God
before
thy
death
;
he
humiliation
of
a
dying
man
perisheth
as
nothing
;
Ecclus
.
17.27
.
living
and
sound
in
health
shalt
thou
make
this
confession
of
God
and
praise
him
and
glory
in
his
mercies
.
There
are
few
who
assigne
not
some
time
for
their
preparation
,
and
that
which
they
suppose
sufficient
for
a
happy
end
;
let
me
only
beseech
then
every
one
that
affords
any
time
to
these
Lines
,
not
to
relie
upon
a
remote
assignment
;
for
,
besides
the
danger
of
intercepting
casualties
,
the
presumption
discredits
much
the
purpose
.
Let
them
therefore
allot
some
little
portion
of
every
day
to
the
meditation
of
death
;
and
they
w●ll
quickly
feel
that
vulgar
fear
confuted
,
of
being
melancholy
,
over-pensive
,
and
indispos'd
for
company
:
For
certainly
they
will
after
some
practise
of
this
method
,
find
such
a
return
of
peace
,
and
settlement
of
spirit
in
all
occurencies
,
that
they
'l
confess
all
the
time
lost
that
was
defer'd
,
it
being
so
evident
we
can
never
begin
too
soon
,
nor
studie
that
too
much
,
which
we
can
never
come
to
trie
whether
we
know
it
sufficiently
.
And
those
that
are
upon
this
inquest
,
sh●ll
not
find
their
natural
death
the
sooner
,
yet
make
their
eternal
life
the
surer
:
whereas
those
who
flie
from
this
acquaintance
with
death
,
as
from
a
spie
,
and
betrayer
of
their
t●mporal
delights
,
are
in
great
danger
hereafter
of
seeking
death
,
and
not
finding
it
.
And
surely
those
who
upon
earth
are
so
conversant
with
death
,
that
their
life
is
buried
in
God
with
Christ
,
at
their
egress
out
of
this
world
,
rather
put
off
then
put
on
their
graves
;
for
they
enter
into
that
immortal
life
,
from
which
the
earth
that
covered
,
separated
them
;
since
if
the
spirit
of
him
that
raised
up
Jesus
from
the
dead
,
dwell
in
you
,
he
that
raised
up
Christ
shall
also
quicken
your
mortal
bodies
,
by
his
spirit
that
dwels
in
you
.
And
by
this
manner
of
living
,
death
;
instead
of
being
the
stipend
of
sin
,
is
made
the
pay-master
of
eternal
life
.
O
with
what
a
joyfull
assurance
may
they
welcome
death
,
who
have
lived
by
the
spirit
of
Christ
?
for
if
they
can
say
to
him
,
as
he
did
to
his
father
at
his
return
out
of
this
world
;
Jesus
,
I
have
glorified
thee
upon
earth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
;
They
may
likewise
say
,
Now
Jesus
glorifie
me
with
thy
own
self
.
This
account
of
our
lives
shall
certainly
obtain
this
petition
at
our
death
.
I
will
therefore
close
up
this
Remonstrance
with
this
Christian
Principle
,
All
such
as
can
say
with
S.
Paul
,
They
live
but
to
Christ
,
may
also
say
,
They
die
but
to
gain
.
The
twelfth
Treatise
.
Of
Aeternitie
and
the
day
of
Judgment
.
In
two
Sections
.
SECT
.
I.
The
sentence
of
the
Reprobate
.
WE
have
been
long
in
our
course
,
standing
for
this
Port
in
another
world
.
Our
meditations
at
first
setting
out
,
kept
the
Coast
of
this
world
;
making
our
observations
upon
the
several
aspects
of
divine
Providence
,
referr'd
to
the
whole
earth
:
but
our
latter
considerations
have
carried
us
far
off
from
the
Coast
;
Humilitie
leaving
us
but
such
a
remote
sight
of
the
shore
,
as
look'd
rather
like
clouds
then
land
,
(
for
a
true
humble
spirit
looks
more
like
a
part
of
heaven
then
earth
)
and
the
contemplation
of
death
keeping
still
some
gloomy
sight
of
the
world
.
Now
we
are
arriv'd
at
eternitie
;
where
we
have
lost
all
glimpse
of
this
earth
,
and
begin
to
make
that
new
heaven
and
new
earth
,
which
our
whole
course
is
bound
for
:
and
the
first
making
of
this
Port
of
Eternitie
,
is
the
arrival
at
it
,
because
in
it
there
is
no
succession
of
time
.
What
Eternity
is
,
may
be
much
easilier
conceiv'd
then
communicated
to
another
;
as
S.
Augustine
said
of
Time
,
We
can
tell
our selves
what
it
is
,
but
if
ask'd
by
another
,
we
cannot
promise
to
tell
him
.
But
since
our
faith
saves
our
reason
that
pains
of
seeking
to
comprehend
it
,
I
shall
not
need
repeat
many
of
those
fine
descriptions
which
have
been
made
of
it
:
we
are
satisfied
to
believe
it
,
A
beeing
and
duration
everlasting
;
a
new
state
of
living
,
into
which
our
souls
,
as
soon
as
they
depart
out
of
our
bodies
,
enter
;
expecting
a
re-union
at
the
day
of
Judgment
to
live
together
thenceforward
for
ever
.
This
belief
of
Eternitie
is
sufficient
for
the
obligation
of
faith
:
we
need
not
strain
our
understandings
,
to
apprehend
the
difference
between
perpetual
time
and
it
,
(
conceiving
this
Aduration
,
without
parts
or
succession
)
it
suffices
,
to
form
this
conception
of
that
Article
of
our
faith
,
life
everlasting
.
Heb
.
9.29
.
It
is
appointed
(
sayes
the
holy
Spirit
)
to
all
men
,
once
to
dye
;
but
after
this
,
the
judgment
.
This
last
clause
of
the
sentence
renders
death
universally
terrible
.
For
though
dying
only
is
bitter
enough
to
those
that
have
peace
in
their
substances
and
wealths
of
this
world
;
yet
the
Spirit
tells
us
also
that
to
the
miserable
and
afflicted
,
it
is
often
welcome
and
acceptable
:
but
this
sequence
of
death
,
to
be
judg'd
every
one
according
to
his
works
;
this
strikes
some
terror
,
not
only
into
the
most
afflicted
,
but
ev'n
into
the
best
affected
to
the
next
life
;
the
most
sanctified
tremble
at
this
indiction
of
the
last
judgment
.
Did
not
ev'n
S.
Paul
(
though
he
could
accuse
himself
of
nothing
)
suspend
his
opinion
,
because
,
He
who
was
to
judge
him
,
was
God
?
And
does
not
the
man
after
Gods
own
heart
,
(
King
David
in
the
same
contemplation
say
,
My
flesh
trembleth
for
fear
of
thee
,
and
I
am
afraid
of
thy
judgments
?
If
the
great
Monarch
Xerxes
,
looking
upon
his
Army
of
so
many
hundred
thousand
men
,
wept
;
in
this
consideration
,
that
all
that
so
glorious
hoast
of
men
,
within
a
few
years
,
was
by
death
,
to
be
reduc'd
to
ashes
▪
how
much
astonish'd
would
he
have
been
,
if
he
had
apprehended
that
he
,
and
all
they
,
were
to
appear
all
naked
and
confus'd
together
at
the
tribunal
of
God
,
where
he
was
to
account
for
the
casting
away
most
of
their
lives
;
and
that
the
sentence
was
to
be
no
less
then
eternal
torture
?
O
how
would
this
representation
have
deaded
his
pride
,
and
abated
his
ambition
!
We
Christians
can
hardly
think
of
death
,
separate
from
this
concomitant
Judgment
,
whereof
we
are
to
expect
two
:
the
first
at
the
instant
of
the
souls
issuing
out
of
the
body
,
which
passes
immediately
into
a
light
,
wherein
the
sentence
is
notifi'd
to
her
in
such
an
evidence
as
leaves
neither
doubt
nor
appeal
.
How
this
knowledg
is
imparted
,
whether
by
the
natural
power
of
a
soul
separate
,
to
discern
the
truth
of
all
things
it
has
been
acquainted
with
;
or
by
a
special
impression
from
its
good
Angel
upon
the
understanding
,
is
not
material
to
determine
:
(
for
it
is
not
probable
that
Christ
in
person
is
manifested
to
every
judg'd
soul
,
since
we
are
told
,
that
the
heavens
must
receive
him
till
the
time
of
restitution
of
all
things
,
which
God
hath
spoken
by
the
mouth
of
his
holy
prophets
since
the
world
began
;
Acts
3.21
.
and
moreover
,
when
he
is
to
appear
as
a
Judg
,
he
is
said
to
descend
from
heaven
.
Wherefore
)
the
most
probable
is
,
that
this
sentence
is
discern'd
by
the
self-inherent
light
of
the
soul
,
and
notifi'd
by
the
ministrie
of
an
Angel
:
but
as
for
the
last
and
universal
Judgment
,
there
is
no
doubt
concerning
the
manner
of
it
,
Christ
himself
having
told
us
,
We
shall
then
see
the
son
of
man
coming
in
the
clouds
of
heaven
with
great
glory
.
Matth
.
24.30
.
And
in
this
last
sentence
there
is
nothing
alter'd
in
point
of
the
finality
of
the
Judgment
;
though
some
circumstances
there
are
that
exalt
the
joyes
of
the
elect
,
and
others
that
aggravate
the
pains
of
the
reprobate
,
as
the
consequences
of
their
good
or
ill
actions
,
even
after
their
death
,
viz.
what
operation
their
vertues
or
vices
have
had
upon
others
,
even
to
the
end
of
the
world
,
shall
(
respectively
to
their
qualities
)
be
set
upon
their
several
accounts
,
to
afford
them
either
glory
or
confusion
;
and
this
is
one
of
the
reasons
given
for
the
equity
of
this
second
judgment
,
that
the
recompence
or
punishment
may
be
fully
commensurate
,
to
the
whole
sum
of
the
deserts
of
the
persons
judged
;
as
S.
Paul
saith
,
We
must
all
appear
before
the
judgment
seat
of
Christ
,
2
Cor
.
5.10
.
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
evil
.
In
the
first
Judgment
there
is
one
place
more
then
in
the
second
,
relating
to
temporary
sentence
;
but
this
third
place
(
whereof
I
have
discours'd
at
large
in
a
special
Treatise
)
is
but
a
passage
,
not
a
perpetuity
of
this
station
,
which
most
souls
make
in
their
way
to
the
heavenly
Jerusalem
:
Some
few
Christians
there
are
,
whose
expiration
we
may
call
a
respiration
,
a
breathing
back
into
the
same
breath
of
life
,
from
whence
they
had
their
first
emission
;
such
are
many
holy
Virgins
in
the
Catholick
Church
,
who
,
like
candid
Tapers
,
burn
out
in
a
consecrated
flame
before
the
Altar
,
insomuch
that
their
flesh
and
blood
may
be
said
to
be
rather
their
continual
oblation
,
then
their
own
fruition
;
many
of
these
pure
spouses
of
the
Lamb
make
an
immediate
effusion
of
their
souls
,
into
the
bosome
of
their
Spouse
;
so
do
all
Martyrs
who
wash
their
flesh
in
their
blood
;
to
which
the
blood
of
the
Lamb
hath
imparted
that
vertue
,
of
taking
all
the
stains
out
of
the
spotted
garment
of
the
flesh
.
And
I
am
perswaded
that
all
callings
furnish
some
of
those
guests
(
even
the
high-waies
,
some
)
who
have
their
wedding
garment
so
clean
upon
them
,
that
they
need
no
changes
,
nor
be
shifted
by
the
way
:
But
for
the
most
part
,
our
souls
coming
out
of
our
bodies
,
are
used
as
coming
from
a
contagious
place
,
that
is
,
suspended
some
time
in
order
to
their
purgation
.
But
we
have
passed
the
scene
of
time
,
and
are
at
the
station
of
Eternity
,
Wherefore
let
us
hearken
to
the
voice
of
the
Trumpet
,
and
turn
our
thoughts
upon
the
last
Judgment
,
summon'd
by
the
voice
of
,
Rise
ye
dead
and
come
unto
judgment
.
Wc
will
first
turn
to
the
left
hand
,
that
we
may
close
up
at
the
right
,
and
end
the
day
with
the
benediction
.
To
heighten
the
terror
of
this
day
,
God
will
have
it
a
secret
to
the
Angels
,
and
a
surprize
to
the
inhabitants
of
the
earth
,
who
shall
be
found
eating
and
drinking
,
marrying
and
building
,
till
the
Sun
in
an
instant
shall
with●●raw
his
light
,
and
the
Moon
shew
only
the
bloody
colours
of
the
day
;
2
Pet
.
3.
when
(
as
S.
Peter
saith
)
The
day
of
the
Lord
shall
come
like
a
thief
;
in
which
the
heavens
shall
pass
away
with
a
great
noise
,
and
the
Elements
shall
melt
away
with
fervent
heat
;
the
earth
also
,
and
the
works
that
are
in
it
shall
be
burnt
up
.
After
this
preparation
,
the
whole
material
world
being
offer'd
as
a
holocaust
to
honour
the
appearing
Judg
,
Christ
Jesus
;
he
shall
manifest
himself
sitting
in
the
clouds
,
as
on
his
Tribunal
,
with
unconceivable
splendor
and
majestie
;
and
all
the
sons
of
Adam
shall
be
presented
before
him
,
their
souls
and
bodies
equally
naked
,
not
only
to
the
Judg
,
but
even
to
one
another
.
Here
shall
be
the
accomplishment
of
our
Judges
prediction
,
There
is
nothing
hidden
that
shall
not
be
revealed
.
Mat
.
10.26
.
And
then
the
detection
and
manifestation
of
the
secrets
of
hearts
(
which
now-a-daies
are
sifted
with
so
much
curious
perplexity
)
shall
be
one
of
the
greatest
terrors
of
that
day
,
when
each
condemned
person
shall
see
his
condemnation
,
even
under
his
own
hand
;
whereof
it
may
be
he
writ
a
part
while
he
was
over-inquisitive
upon
the
hearts
of
others
,
and
too
little
intent
upon
his
own
.
Here
we
shall
see
a
fair
unfolding
and
deplication
of
Gods
providence
in
all
the
strange
occurrences
of
humane
events
,
which
our
weak
brains
(
grown
dizzie
by
turning
round
in
the
enquirie
of
their
causes
,
and
finding
none
)
call
fortune
:
Here
in
an
instant
we
shall
be
inform'd
of
what
the
wisest
of
men
,
Solomon
,
so
much
treated
in
his
heart
to
understand
,
and
yet
could
never
comprehend
;
namely
,
why
all
things
are
reserved
in
uncertainty
till
the
last
day
;
Why
all
succeeds
alike
,
to
the
just
,
and
to
the
wicked
;
to
him
that
offers
victims
,
and
to
him
that
contemns
sacrifice
:
Then
we
shall
fully
understand
how
all
these
discords
compose
the
harmony
of
universal
Providence
;
insomuch
,
that
even
that
dolefull
note
of
Go
ye
cursed
,
shall
be
by
those
very
wretches
't
is
set
for
,
confest
to
be
in
tune
to
that
irreproachable
harmony
of
Gods
order
from
all
eternity
,
composed
of
their
own
following
demerits
.
At
this
dreadfull
day
,
the
blind
Jew
,
who
rent
his
garments
when
it
was
foretold
him
by
this
his
Judg
(
whom
he
could
not
see
while
he
was
his
prisoner
)
shall
have
his
heart
torn
asunder
by
his
own
blasphemy
,
and
his
eyes
opened
only
to
be
cast
into
eternal
darkness
.
Here
shall
the
licentious
and
irreligious
Christian
see
those
wounds
his
Saviour
took
for
him
,
all
shut
against
him
;
and
all
those
which
his
own
sins
and
blasphemies
have
given
him
,
opened
against
him
to
pronounce
his
sentence
.
And
now
the
varnish'd
hypocrite
,
and
the
vaporing
Libertine
,
who
seem'd
so
different
,
shall
be
coupled
,
and
discern'd
to
have
been
both
of
one
party
,
though
they
wore
so
different
colours
in
their
lives
.
The
obscuring
and
darkning
of
the
first's
works
,
and
the
second's
works
of
darkness
were
the
same
thing
,
alwaies
in
the
sight
of
this
all-seeing
Judg
.
O!
how
shall
the
voluptuous
worldling
,
at
this
day
,
find
all
his
senses
rise
up
against
him
?
even
those
he
most
sought
to
flatter
and
corrupt
,
shall
prove
his
accusers
and
tormentors
.
Now
the
lascivious
Lover
(
who
hath
,
as
S.
Peter
saith
,
his
eyes
fil'd
with
adultery
and
incessant
crimes
)
shall
have
his
eyes
open'd
,
and
perceive
how
blind
he
was
,
while
he
thought
his
soul
to
be
in
his
eyes
;
he
shall
quickly
be
sent
to
the
element
of
that
fire
,
whereof
the
feigned
●orch
of
his
fantastick
God
,
was
a
fire-brand
,
and
be
forced
to
confess
,
That
for
having
so
much
abused
the
fairness
of
natures
light
in
beauty
,
as
to
raise
foul
flames
out
of
it
;
he
is
justly
condemn'd
to
such
flames
as
consist
with
perpetual
darkness
,
where
his
bosome-sin
,
after
it
is
dead
and
rotten
,
shall
turn
into
his
hearts
corroding
worm
that
shall
never
die
.
O
then
!
how
foul
a
thing
is
sinfull
man
,
even
when
he
is
in
the
full
splendor
of
all
his
sensual
fruitions
;
since
his
flesh
is
quickly
to
be
resolv'd
into
dying
vermin
;
and
his
spirit
is
forming
in
it self
a
worm
,
that
shall
alwayes
gnaw
upon
it
,
and
never
die
.
The
justice
of
that
day
shall
be
so
exactly
compensative
to
the
works
of
the
judged
,
that
the
vindication
of
every
sin
shall
not
only
be
commensurate
in
quantity
to
the
offence
,
but
likewise
in
quality
be
adjusted
to
it
;
as
God
destroyed
the
Aegyptians
by
those
foul
animals
they
had
worship'd
,
so
here
the
same
unclean
sensualities
,
to
which
every
one
hath
sacrific'd
,
shall
be
their
special
tormentors
;
and
the
detestation
of
the
same
sins
we
have
most
delighted
in
,
Rev.
18
shall
be
the
wrack
of
every
tortur'd
conscience
.
As
much
as
he
has
flow'd
in
delights
,
so
much
let
him
be
wrung
in
torture
,
is
the
Commission
given
to
the
executioners
;
and
albeit
some
shall
be
beaten
with
more
,
and
some
with
fewer
stripes
,
as
they
have
more
or
less
known
the
will
of
their
Master
:
yet
every
single
sufferer
shall
have
the
cup
of
his
anguish
so
full
,
that
he
shall
conceive
his
own
measure
or
misery
,
more
press'd
down
and
runing
over
,
then
any
other
;
by
which
means
the
multitude
of
fellow-sufferers
shall
not
afford
the
least
extenuation
by
the
common
solace
of
societie
.
Nay
,
when
the
pain
of
sense
is
straind
up
to
the
last
extremity
,
the
torture
of
the
spirit
shall
yet
exceed
that
,
as
much
as
the
dignitie
of
it
excels
the
other
:
and
(
which
is
most
astonishing
)
this
shall
surely
be
,
though
the
soul
be
but
her
own
tormenter
,
and
left
to
wrack
himself
whilst
the
Devils
have
the
torturing
of
the
body
;
for
the
anguish
and
repining
at
the
privation
of
beatitude
shall
be
a
torment
,
the
soul
shall
never
think
she
can
be
cruel
enough
in
enforcing
:
the
spirit
that
knows
the
tenderest
parts
of
it self
,
shall
set
the
wrack
to
them
of
self-detesting
,
and
always
straining
the
sorrow
of
being
depriv'd
of
that
blessedness
;
the
loss
whereof
it
can
ascribe
now
only
to
its
own
fault
:
and
so
what
the
damned
acknowledge
they
might
have
been
,
shall
be
the
greatest
exasperation
of
what
they
are
;
by
which
means
,
God
forceth
the
soul
to
do
justice
on
her self
,
and
render
the
pain
of
her
privation
transcending
that
of
the
bodies
passion
.
To
all
which
we
may
add
the
perpetual
increase
of
the
actual
torture
,
by
the
certain
knowledg
of
the
everlastingness
of
this
condition
.
Let
the
Libertines
of
this
world
look
but
fixedly
upon
this
state
;
and
then
answer
the
question
of
the
Prophet
,
Which
of
you
can
resolve
to
dwell
with
these
eternal
ardors
?
Oh
that
the
bold
Libertine
wits
of
this
age
,
(
who
make
a
jest
and
raillery
of
the
menaces
of
this
day
,
and
upon
their
faith
,
familiarly
try
the
edge
of
their
fancie
)
would
consider
,
they
shall
then
have
all
those
points
of
their
imagination
turn'd
inward
upon
their
conscience
,
and
stuck
upon
them
with
an
eternal
compunctio●●
as
the
Apostle
Jude
tells
us
,
Behold
the
Lord
comes
with
thousands
of
his
Saints
,
Iude
15
to
execute
judgment
upon
all
their
hard
speeches
▪
which
the
ungodly
sinners
have
spoken
against
him
.
And
let
the
voluptuous
parasite
of
his
own
body
,
(
who
his
affected
his
soul
in
this
life
,
only
to
flatter
and
delight
his
flesh
,
)
reflect
upon
this
consequence
of
his
sensualitie
:
that
as
his
soul
commonly
parts
with
his
body
,
with
much
anguish
and
reluctancy
;
so
at
this
day
it
shall
be
reunited
to
it
,
with
much
more
horror
and
repugnancie
,
when
they
shall
be
both
conjoin'd
to
heighten
each
others
sufferings
by
this
resociation
.
How
wonderful
is
it
,
that
men
who
believe
all
this
,
should
yet
think
less
of
this
day
of
Judgment
,
then
of
any
suit
their
passions
solicite
,
or
any
trial
of
their
interests
in
the
Courts
of
this
world
:
and
yet
how
familiar
is
it
to
use
the
pious
admonitions
,
referring
to
this
subject
,
as
Felix
did
S.
Paul
?
when
they
come
to
terrifie
us
with
the
day
of
Judgment
,
(
being
mov'd
and
abash'd
at
them
,
as
he
was
)
we
remit
them
to
another
fitter
time
:
which
we
account
more
seasonable
,
when
we
are
,
as
I
may
say
,
cast
out
of
all
the
Courts
of
this
world
,
and
committed
to
our
beds
,
needing
no
stronger
guards
then
our
curtains
to
imprison
us
.
When
we
are
grown
so
deaf
that
we
can
hear
no
softer
musick
,
then
we
propose
the
hearkning
to
the
lowd
trumpet
of
this
day
;
and
when
we
can
scarce
see
any
thing
upon
the
earth
,
then
we
appoint
our
looking
upward
to
see
Christ
Jesus
comming
in
the
clouds
,
in
his
glory
;
but
alas
,
how
many
are
cast
into
utter
darkness
,
before
that
day
they
have
presum'd
to
assign
for
their
looking
towards
heaven
?
how
justly
did
the
holy
Spirit
complain
,
Ye
sons
of
men
,
how
long
will
ye
be
thus
heavie
hearted
;
why
do
you
love
but
vanitie
and
seek
after
lies
?
O
let
us
then
take
Christ
Jesus
his
counsel
,
while
he
was
under
the
notion
of
our
Solicitor
upon
earth
,
against
that
day
he
shall
come
to
be
our
Judge
,
Luk
21
●5
.
Take
heed
to
your selves
lest
at
any
time
your
hearts
be
overcharged
with
the
cares
of
this
life
;
and
so
that
day
come
upon
you
unawares
:
for
as
a
snare
,
shall
it
come
on
all
those
that
dwell
upon
the
face
of
the
earth
.
Watch
therefore
,
and
pray
alwayes
,
that
you
may
be
accounted
worthy
to
escape
all
those
things
that
shall
come
to
pass
,
and
to
stand
before
the
Son
of
man
.
SECT
.
II
.
Of
the
sentence
of
the
Elect
.
LEt
us
now
turn
our
faces
to
the
right
hand
;
that
our
expiring
meditations
may
go
off
from
the
stage
,
looking
up
to
Heaven
:
whither
I
beseech
God
they
may
lead
all
those
minds
,
that
have
been
pleas'd
to
keep
them
company
in
their
travel
through
this
world
.
On
this
side
of
the
day
we
shall
see
nothing
but
light
and
Sun-shine
,
hear
nothing
but
musick
and
melody
:
His
splendor
(
who
has
put
out
the
Sun
)
shall
not
dazel
us
;
and
his
voice
(
which
tears
the
Mountains
)
shall
sing
to
the
elect
these
joyful
words
,
which
shall
with
once
pronouncing
,
leave
them
an
eternal
harmony
,
Mat
.
25.
Come
ye
blessed
of
my
father
,
inherit
the
kingdom
prepared
for
you
from
the
foundation
of
the
world
.
O
what
an
unconceivable
joy
will
this
be
,
to
all
those
who
hear
this
call
into
no
less
then
their
masters
own
joy
and
exultation
;
where
securitie
of
its
eternity
is
given
in
the
highest
instant
of
the
fruition
?
Now
such
as
have
been
partakers
of
Christs
Passions
,
and
not
taken
their
eyes
off
from
him
in
such
sufferings
and
disfigurings
as
love
only
could
perswade
the
looking
upon
;
shall
see
him
,
in
such
a
dazling
splendour
as
his
love
only
could
impart
to
them
a
capacitie
of
beholding
:
for
the
same
brightness
that
has
put
out
the
Sun
,
shall
by
the
rayes
of
love
,
infuse
a
power
into
his
lovers
,
of
looking
familiarly
with
eyes
wide
open
,
upon
those
beams
of
glory
which
shine
upon
them
:
ev'n
all
the
glory
and
majestie
of
the
King
of
Heaven
,
which
shall
smile
so
friendly
upon
the
blessed
,
that
the
familiaritie
of
it
shall
be
one
of
the
greatest
wonders
of
the
day
;
for
not
only
an
acquaintance
,
but
ev'n
an
obligation
shall
be
own'd
by
the
King
of
glory
;
who
shall
acknowledge
to
have
been
fed
,
cloth'd
,
and
visited
by
those
who
have
alwayes
accounted
themselves
unprofitable
s●●vants
:
those
,
who
all
their
lives
,
have
been
begging
at
his
dore
,
with
,
Lord
!
I
am
not
worthy
thou
shouldst
come
under
my
roof
,
shall
now
have
the
relief
and
succour
of
their
King
and
Master
attributed
to
them
;
and
under
the
title
of
a
debt
,
and
as
their
right
,
be
crown'd
with
their
masters
joys
,
becoming
like
him
,
by
the
act
of
looking
on
him
.
O
then
let
us
remember
,
to
what
claims
this
kingdom
is
assign'd
,
viz.
only
to
the
titles
of
humilitie
and
charitie
!
There
shall
be
many
who
will
presume
to
challenge
acquaintance
that
day
with
Christ
,
for
having
eaten
and
drunk
with
him
,
who
shall
be
rejected
as
not
known
by
him
;
but
none
of
those
forgot
,
who
have
given
him
meat
and
drink
:
without
daring
to
think
of
it
,
they
shall
all
be
call'd
and
set
at
that
table
,
where
the
Master
of
the
Feast
shall
minister
to
them
:
and
what
shall
be
serv'd
in
at
that
service
?
no
less
then
full
satietie
,
to
both
these
coveting
faculties
of
the
soul
of
man
(
which
in
this
life
are
insatiable
)
the
Will
and
the
Understanding
;
both
which
here
shall
be
adequately
satisfi'd
with
their
respective
objects
.
All
those
mysteries
which
in
this
life
have
been
so
obscure
,
that
our
faith
could
scarce
find
any
light
in
them
,
shall
now
appear
so
lightsom
,
that
their
claritie
shall
be
the
object
of
our
intellectual
beatitude
;
ev'n
the
glorious
Trinitie
shall
be
so
far
from
dazling
our
intellect
,
that
our
souls
shall
look
upon
it
as
on
a
mirror
,
reflecting
to
them
their
own
glory
.
Now
Faith
and
Hope
,
(
which
have
been
the
two
great
lights
set
in
the
spiritual
firmament
of
this
world
,
over
our
day
and
our
night
)
shall
be
extinguish'd
by
perfect
knowledge
and
consummate
love
:
for
then
we
shall
know
as
we
are
known
;
and
enjoy
as
much
more
then
we
could
hope
,
as
the
soul
can
for
the
present
,
hope
more
then
she
can
enjoy
.
This
is
the
day
of
accomplishment
to
Christs
promise
of
rendring
to
every
one
,
according
to
their
works
,
the
good
measure
and
running
over
into
their
bosome
.
Each
soul
shall
have
such
a
plenitude
,
as
shall
require
no
addition
:
for
though
the
measures
shall
not
be
all
alike
,
yet
the
fulness
shall
be
equal
,
respecting
every
capacitie
:
so
that
there
shall
be
as
little
want
either
of
joy
or
glory
,
in
the
differently
proportion'd
souls
,
as
there
is
of
light
in
any
of
the
lesser
stars
.
The
least
Saint
shall
have
an
equality
of
proportion
,
though
not
of
quantitie
,
ev'n
with
the
glorious
Virgin
.
And
this
commensurate
distribution
,
shall
be
none
of
the
least
joyes
,
in
adoration
of
the
divine
Justice
,
which
so
admirably
provides
this
adequate
compensation
.
Nor
,
shall
there
be
so
much
as
any
sense
of
the
body
left
unrewarded
,
respectively
to
the
action
it
has
been
laid
out
in
,
or
the
suffering
laid
down
in
for
Christ
Jesus
;
who
shall
restore
the
bodies
of
his
Saints
so
glorified
,
that
they
shall
contribute
,
ev'n
to
Heaven
,
some
accession
of
beatitude
.
And
as
all
those
wounds
which
so
much
darkned
and
dislustred
the
Lamb
o●
God
,
while
he
was
offer'd
upon
earth
,
shall
now
become
the
most
radiant
and
resplendent
parts
of
his
body
:
so
shall
all
the
scars
and
sicatrices
of
the
Saints
become
as
so
many
stars
set
in
the
firmament
of
their
Now
celestial
bodies
;
which
shall
then
differ
in
clarity
and
splendor
,
as
they
have
here
in
candor
and
charitie
.
The
spotless
Virgins
who
have
contracted
themselves
to
the
immaculate
Lamb
,
and
liv'd
as
it
were
,
divorc'd
from
their
bodies
,
shall
this
day
consummate
their
marriage
;
and
having
their
happy
bodies
reunited
to
them
,
become
those
entire
Pearls
which
make
the
gates
of
the
heavenly
Jerusalem
:
And
the
blessed
Martyrs
,
who
have
laid
down
their
flesh
,
and
pour'd
forth
their
blood
,
as
the
materials
and
ciment
for
the
foundation
and
construction
of
this
city
militant
,
shall
now
have
their
bodies
transform'd
into
those
pretious
stones
,
which
garnish
and
adorn
the
walls
of
this
triumphant
Citie
:
If
every
drop
of
cold
wat●r
we
have
given
out
of
the
pure
spring
of
charity
,
shall
be
converted
into
Pearls
,
whereof
our
crowns
shall
be
compos'd
;
what
an
in
estimable
value
will
be
set
upon
every
drop
of
our
bloud
pour'd
out
under
the
Altar
?
where
it
lyes
treasur'd
up
,
till
it
be
that
day
transform'd
into
some
such
glorious
substance
as
shall
be
thought
worthy
to
shine
in
the
triumph
of
the
blood
of
the
Lamb
of
God
:
whose
glory
must
certainly
,
then
,
as
much
transcend
all
other
bodies
,
as
the
Martyrs
immortal
ones
shall
their
own
disfigur'd
and
deform'd
ones
here
on
earth
;
who
as
they
parted
chearfully
with
their
bodies
,
shall
have
a
proportionate
joy
and
comfort
in
their
re-assumption
.
The
fire
of
this
day
that
shall
consume
and
dissipate
the
rest
of
the
material
world
,
shall
congregate
and
refine
the
golden
ore
,
left
in
the
dust
of
the
Saints
;
and
make
of
it
that
pure
transparent
gold
which
shall
pave
the
heavenly
Jerusalem
:
Rev.
21
Mat
.
12.
insomuch
that
the
just
shall
not
only
be
as
the
Angels
of
God
,
in
the
b●●titude
of
their
spirit
,
but
besides
,
have
an
incomprehensible
glory
,
in
each
of
their
bodies
;
which
shall
by
mutual
irradiations
,
reflect
to
one
another
light
and
splendor
unexpressable
;
making
in
a
disparitie
of
glory
,
a
communitie
of
joy
:
for
each
one
shall
enter
into
his
fellows
,
as
well
as
his
Masters
joyes
.
This
torrent
of
pleasure
which
is
promis'd
,
shall
not
only
flow
from
the
highest
parts
of
heaven
to
the
lowest
,
but
run
back
again
upward
too
,
in
a
perpetual
reflux
:
for
ev'n
the
lowest
ranke
in
this
kingdom
,
both
receives
and
retributes
some
joy
to
the
supremest
:
whereupon
the
Psalmist
sayes
,
Hierusalem
ut
civitas
cujus
participatio
ejus
in
idipsam
.
We
may
therefore
justly
believe
more
then
we
can
conceive
,
that
the
Saints
shall
be
inebriated
by
the
overflowing
of
that
house
of
God
,
drinking
of
the
torrent
of
those
delights
.
When
the
Lord
of
life
,
and
King
of
this
heavenly
City
,
made
his
first
entrie
into
it
,
after
his
triumph
over
death
;
he
opened
but
one
of
the
leaves
of
the
great
Gate
;
to
let
in
souls
,
only
for
the
solemnitie
of
that
day
,
when
the
Patriarchs
and
Prophets
waited
on
him
in
this
triumphant
return
:
and
there
is
but
that
half
left
open
as
yet
;
for
admission
of
only
souls
,
till
his
return
from
his
second
issuing
into
the
clouds
,
but
then
the
gate
shall
be
set
wide
open
,
for
the
reception
of
bodies
also
;
which
shall
be
so
dispos'd
and
suited
for
the
triumph
of
the
day
,
and
the
dignitie
of
the
place
,
that
they
shall
confer
some
glory
,
as
well
as
contract
perfect
beatitude
by
their
admission
.
And
after
this
great
entry
,
the
gates
shall
be
shut
to
all
eternitie
;
and
so
close
,
that
not
so
much
as
a
wish
shall
ever
get
out
,
or
into
it
again
:
O
then
how
unconceivably
blessed
or
accursed
is
the
admission
or
exclusion
of
this
unalterable
instant
!
The
perfect
state
of
this
beatitude
is
so
little
to
be
represented
in
words
,
that
ev'n
our
imagination
is
more
dazled
in
the
aspect
of
it
,
then
our
eye
is
by
a
fixure
upon
the
Sun
:
and
surely
our
most
transcendent
conceptions
make
but
a
such
a
draught
of
it
,
as
Painters
can
of
the
Sun
;
who
when
they
have
us'd
strokes
of
gold
to
make
the
brightest
radiancie
they
can
,
we
see
how
weak
and
faint
a
shadow
,
rather
then
an
Image
,
they
represent
of
its
beams
:
so
when
our
fancies
have
summ'd
up
and
sublimated
all
the
most
glorious
and
celestial
notions
they
can
collect
,
as
an
idea
of
the
beatitude
of
heaven
;
we
may
conclude
,
there
is
yet
more
disparitie
between
the
realitie
and
our
representation
,
then
between
the
natural
and
the
painted
Sun.
S.
John
the
Evangelist
,
when
he
came
to
put
this
figure
,
as
I
may
say
,
into
colours
;
that
is
,
into
such
notions
as
we
can
sensibly
apprehend
,
he
drew
it
by
Diamonds
,
Pearls
,
and
Gold
,
the
most
precious
materials
he
could
find
;
which
was
but
to
carry
our
apprehensions
to
the
highest
pitch
of
estimation
they
can
reach
;
that
is
,
speaking
to
our
senses
,
as
it
were
,
in
their
own
language
.
And
S.
Paul
sets
the
same
figure
before
us
vail'd
,
without
any
sensible
delineation
;
but
transcending
all
our
notions
by
way
of
negative
,
saying
,
What
the
eye
hath
not
seen
,
nor
the
ear
heard
,
nor
can
come
into
the
heart
of
man
,
is
that
which
God
hath
prepared
for
those
that
love
him
.
And
surely
,
what
S.
Denys
sayes
,
(
treating
of
the
names
of
God
)
holds
very
well
,
referr'd
to
heaven
,
viz.
that
God
is
better
express'd
by
negatives
,
then
by
affirmatives
;
that
is
,
by
saying
He
is
infinite
,
immense
,
incomprehensible
,
and
the
like
,
then
by
any
positive
attribute
;
which
affirms
him
to
be
somewhat
we
can
conceive
:
so
undoubtedly
,
the
joyes
of
heaven
are
better
describ'd
,
by
denying
them
to
be
so
small
or
limitted
as
any
we
can
apprehend
,
then
by
any
positive
affirmation
of
what
they
are
.
For
an
image
of
the
beauty
and
beatitude
of
the
Saints
is
so
impossible
to
be
well
pourtraicted
,
that
after
the
most
sublime
notions
which
the
whole
world
has
deliver'd
of
it
,
though
our
understanding
had
a
clear
impression
of
them
all
,
yet
when
we
come
into
the
sight
and
presence
of
the
original
,
we
shall
not
know
it
by
any
species
we
have
conceiv'd
of
it
:
no
,
the
forgetting
rather
of
all
we
have
ever
imagin'd
,
is
the
comprehension
and
fruition
of
this
beatitude
.
Notwithstanding
this
,
the
uses
of
these
spiritual
images
,
which
Divines
form
of
the
joyes
of
heaven
,
are
very
great
:
for
as
they
say
of
material
Images
in
Churches
,
they
are
the
books
of
the
illiterate
,
and
the
remembrancers
of
the
most
learned
;
so
,
the
grosser
sort
of
apprehensions
may
,
as
it
were
,
read
their
hopes
in
these
lines
or
characters
of
heaven
;
and
the
most
illuminated
may
,
by
these
representations
,
refresh
their
hopes
and
enliven
their
faith
.
Wherefore
the
meditation
on
the
images
of
our
propos'd
felicitie
in
heaven
,
is
much
to
be
recommended
;
in
order
to
instructing
the
vulgar
apprehensions
,
and
inflaming
the
most
clear
sighted
spirits
.
For
as
those
,
who
are
mounted
up
above
the
flat
parts
of
the
earth
,
to
the
greatest
elevations
,
which
mountains
,
towers
,
or
pinacles
can
raise
them
to
;
though
when
they
look
upward
to
the
skie
,
they
find
not
the
celestial
bodies
of
the
Planets
appearing
bigger
and
nearer
their
true
magnitudes
;
yet
when
they
look
down
upon
the
terrestrial
bodies
,
they
see
them
seeming
much
lessened
and
diminish'd
:
so
they
,
who
have
their
minds
elevated
in
the
contemplation
of
heavenly
beatitude
;
albeit
they
come
not
near
the
discerning
the
real
greatness
and
immensitie
of
that
supreme
object
;
yet
having
their
minds
seated
in
this
elevation
,
when
they
look
downward
upon
all
earthly
delights
,
they
all
appear
so
much
contracted
and
diminish'd
,
that
they
scarce
seem
the
same
things
,
as
when
their
minds
grovel'd
upon
the
same
level
with
them
,
thinking
on
,
and
pursuing
nothing
but
earthly
satisfactions
.
This
is
therefore
the
great
benefit
of
our
speculations
upon
heaven
;
not
so
much
to
possess
our
minds
of
the
full
worth
and
value
of
it
,
as
to
dispossess
them
of
the
false
accompt
and
estimation
of
all
worldly
cupidities
.
This
consequence
should
,
methinks
,
be
sufficient
,
to
attract
our
thoughts
frequently
upward
to
the
orb
of
our
celestial
promises
.
For
though
our
meditations
cannot
penetrate
into
the
rayes
of
glory
,
yet
looking
down
from
that
station
,
they
clearly
discover
the
base
matter
and
composition
of
all
our
terrestrial
fruitions
.
And
by
this
means
all
the
glittering
vanities
of
this
world
will
become
like
glo-worms
in
the
Sun
:
for
what
in
the
obscurity
of
our
passions
shin'd
and
sparkled
,
without
any
evidence
of
the
matter
,
whereof
it
was
compos'd
,
will
in
that
light
of
meditation
,
appear
all
filth
and
worm-eaten
,
without
any
brightness
.
And
on
the
contrary
,
all
our
sufferings
and
pressures
,
which
(
while
we
look
not
out
of
this
world
)
seem
so
dark
and
disconsolate
;
brought
once
into
these
divine
rayes
of
that
future
glory
they
promise
,
they
'l
become
lightsome
and
transparent
,
looking
through
this
Prospective
of
the
Apostle
,
Our
light
affliction
,
which
is
but
for
a
moment
,
works
for
us
a
farr
more
exceeding
weight
of
glory
.
And
surely
,
they
whose
conversation
is
in
Heaven
(
as
the
Apostle
sayes
)
may
not
only
bear
sweetly
all
the
asperities
of
this
life
,
but
also
reject
all
the
specious
allurements
of
their
corporal
eyes
:
with
this
dis-regard
,
We
contemplate
not
things
visible
:
for
all
that
is
to
be
seen
is
transitory
;
and
what
is
not
to
be
seen
,
is
eternal
.
Moreover
,
this
contemplation
of
Eternitie
,
will
certainly
produce
a
just
valuation
of
our
time
:
in
order
whereunto
,
let
me
leave
with
you
this
admirable
conception
of
S.
Teresa
,
in
the
view
of
both
these
states
,
O
how
short
is
the
longest
life
,
considered
as
it
is
assign'd
to
the
purchase
of
eternal
happiness
;
and
how
long
is
the
shortest
hour
,
in
regard
of
the
liableness
to
forfeit
this
felicitie
?
This
short
reflection
comprises
both
the
duties
and
dangers
of
our
lives
;
how
much
we
should
covet
,
and
how
carefully
intend
the
securing
this
happy
Eternitie
.
To
which
center
I
have
drawn
all
the
lines
of
this
book
:
which
I
beseech
God
may
find
themselves
weigh'd
and
measur'd
by
man
,
as
they
wil
be
by
God
;
not
as
they
delight
the
Reader
,
running
through
his
fancie
,
but
as
they
direct
him
,
staying
in
his
will
,
and
guiding
him
to
the
end
of
his
creation
,
everlasting
happiness
.
Which
as
it
is
to
be
no
less
then
a
similitude
with
the
divine
nature
,
so
it
requires
no
less
then
our
assimulation
in
this
life
to
the
Son
of
God
:
for
the
beloved
Apostle
supposes
that
qualification
▪
when
he
exposes
this
exaltation
,
saying
,
We
are
now
the
sons
of
God
,
1
Joh
.
3.2
.
but
yet
it
is
not
made
manifest
what
we
shall
be
;
we
know
when
he
shall
appear
,
we
shall
be
made
like
him
:
and
every
one
that
hath
this
hope
,
sanctifieth
himself
as
he
is
sanctified
.
Having
brought
you
hither
,
I
may
civilly
leave
you
;
and
desire
all
such
as
are
mov'd
with
an
aspiring
love
to
this
heavenly
abode
,
to
assign
some
little
part
of
every
day
to
the
contemplation
of
it
,
and
the
way
to
it
;
dismissing
all
earthly
diversions
with
this
answer
,
Our
conversation
is
in
heaven
,
from
whence
we
look
for
our
Lord
Jesus
Christ
:
Phil
.
3.20
.
who
shall
change
our
vile
bodie
,
and
fashion
it
like
his
glorious
body
,
by
that
power
whereby
he
is
able
to
subdue
all
things
to
himself
.
And
to
all
such
as
use
faithfully
this
application
of
their
souls
,
I
may
safely
promise
,
from
his
mouth
to
whom
the
keyes
of
this
Kingdome
were
given
,
2
Pet
.
1.11
.
If
you
use
this
diligence
to
make
your
election
sure
;
the
entrance
shall
be
ministred
to
you
abundantly
,
into
the
everlasting
kingdom
of
our
Lord
and
Saviour
Jesus
Christ
.
Conclusion
.
I
Have
now
ex●ibited
the
other
half
of
that
Moral
Map
I
had
undertaken
some
years
since
;
when
,
my
restraint
from
natural
motion
up
and
down
the
earth
,
gave
me
more
liberty
to
study
this
spiritual
Geographie
:
and
now
the
two
parts
being
join'd
,
form
that
compleat
Globe
,
of
which
I
had
promis'd
the
Edition
.
These
last
sheets
unfolding
the
state
and
figure
of
Heaven
,
are
intended
as
a
kind
of
sphere
,
to
compasse
the
Globe
:
whereby
I
propose
not
to
make
a
good
draught
of
the
glorious
state
of
Heaven
,
but
a
more
clear
discovery
of
the
contemptible
condition
of
earth
.
For
as
when
we
see
a
Map
of
the
Universe
,
the
earth
seems
much
bigger
then
when
it
is
figur'd
by
a
Globe
,
set
with
a
sphere
about
it
.
So
the
greatness
and
temporal
pleasures
of
the
Earth
considered
single
,
seem
to
have
much
larger
proportions
,
then
when
they
are
compared
,
and
set
forth
together
with
the
immense
glories
of
Heaven
;
where
eternity
incompasses
all
finite
time
,
and
le●●ens
the
shew
of
it
,
much
more
then
the
largest
sphere
does
the
smallest
Globe
.
I
have
therefore
set
this
state
of
Eternitie
,
to
enclose
my
own
and
all
others
considerations
and
attentions
to
this
work
.
For
undoubtedly
while
we
behold
Time
and
Eternitie
together
,
we
may
easily
take
better
measures
then
we
use
to
doe
,
of
all
transitory
delights
:
not
giving
them
so
disproportionate
a
value
,
as
our
passions
,
unconsidering
everlasting
,
set
upon
momentary
fruitions
.
And
surely
,
I
may
say
that
in
this
one
application
and
intendment
,
of
weighing
and
measuring
Time
with
Eternity
,
is
compris'd
the
Law
and
the
Prophets
:
for
it
is
an
exercise
of
the
soul
,
propper
to
satisfie
our
Rational
Nature
▪
and
our
Religious
Duties
.
I
will
therefore
leave
all
these
lines
seal'd
up
with
this
double
stamp
of
S.
Paul
(
which
I
beseech
God
may
alwayes
remain
in
the
eye
of
my
Readers
)
We
look
not
at
the
things
that
are
seen
,
2
Cor
.
4.18
.
but
●t
the
things
that
are
not
seen
:
for
the
things
which
are
seen
,
are
temporal
;
but
the
things
which
are
not
seen
,
are
eternal
.
PHIL
.
3.13
.
Fratres
ego
non
arbitror
me
comprehendisse
,
unum
autem
,
quae
quidem
retro
sunt
obliviscens
,
ad
ea
vero
,
quae
sunt
priora
extendens
meipsum
ad
destinatum
persequor
ad
bravium
supernae
vocationis
Dei
in
Christo
Jesu
.
S.
BASIL
.
Cui
adhuc
patria
solum
dulcis
est
nimis
delicatus
est
,
cui
omnis
terra
Patria
fortis
est
,
cui
omnis
terra
exilium
sanctus
est
:
primus
amorem
mundi
fixit
,
secundus
sparsit
,
ultimus
extinxit