The Works of Thomas Traherne I: Inducements to Retiredness, a Sober View of Dr Twisses His Considerations, Seeds of Eternity or the Nature of the Soul, the Kingdom of God

THE WORKS OF THOMAS TRAHERNE Volume I

Thomas Traherne [1637?–1674], a clergyman of the Church of England during the Restoration, was little known until the early twentieth century, when his poetry and Centuries of Meditations were discovered. Although his reputation as a metaphysical poet in the tradition of Donne and Herbert has grown since then, there have only been miscellaneous publications of his poetry and devotional writings, with much of his output still unpublished. The Works of Thomas Traherne brings together all of Traherne’s extant works in a definitive, printed edition for the first time, with the purpose of giving a sense of the manuscript or printed originals. His works not published in print will be edited by manuscript insofar as possible, giving due attention to their physical aspects and to their integrity as manuscript books. The text of Traherne’s works will be printed in seven volumes, with an eighth volume of commentary. This first volume makes available in print four treatises contained in a single manuscript recently discovered in 1997 at Lambeth Palace Library. While they bear the stamp of Traherne’s unique character of thought and writing, they are diverse in subject and form. Traherne wrote against a background of scepticism as well as a growing atheism. These four works show him to be profoundly aware of the currents of his age, theological, political, sociological and scientific, to which he responded with thoughtful and imaginative insights. They show him also to be a compelling apologist for the Christian religion and for the goodness of the church. This much needed and important edition of the works of Thomas Traherne makes a valuable contribution not only to Traherne studies but also to seventeenth-century studies in general.

THE WORKS OF THOMAS TRAHERNE Volume I Inducements to Retirednes A Sober View of Dr Twisses his Considerations Seeds of Eternity or the Nature of the Soul The Kingdom of God

Edited by JAN ROSS

D. S. BREWER

Editorial matter © Jan Ross 2005 All Rights Reserved. Except as permitted under current legislation no part of this work may be photocopied, stored in a retrieval system, published, performed in public, adapted, broadcast, transmitted, recorded or reproduced in any form or by any means, without the prior permission of the copyright owner

First published 2005 D. S. Brewer, Cambridge

ISBN 1 84384 037 5

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A CIP catalogue record for this title is available from the British Library Library of Congress Cataloging in Publication Data

This book is printed on acid-free paper Printed in Great Britain by Cromwell Press, Trowbridge, Wiltshire

Contents List of Plates

vii

General Preface

ix

Acknowledgements

xi

Abbreviations

xii

Introduction Description of the separate treatises Description of the physical manuscript Identification of scripts Dating and compilation of the manuscript Purpose of the manuscript Traherne’s use of his sources and method of composition General editorial principles Inducements to Retirednes A Sober View of Dr Twisses his Considerations

xiii xiv xviii xix xix xxi xxii xxiv 3 45

Seeds of Eternity or The Nature of the Soul

231

The Kingdom of God

253

Appendix ‘False start’ to The Kingdom of God Fragment on ‘Love’

555 557 561

Glossary

567

For Allen

List of Plates Plate I:

Inducements to Retirednes

4

Plate II:

A Sober View of Dr Twisses his Considerations

Plate III:

Seeds of Eternity or The Nature of the Soul

232

Plate IV:

The Kingdom of God

254

Plate V:

‘False start’ and fragment on ‘Love’

556

47

The plates are reproduced by kind permission of the Trustees of Lambeth Palace Library.

Disclaimer: Some images in the printed version of this book are not available for inclusion in the eBook. To view these images please refer to the printed version of this book.

General Preface Thomas Traherne (1637?–1674) left a substantial body of work, primarily in manuscript form, when he died in 1674 before the age of forty. He published only one work during his lifetime, Roman Forgeries (1673), and prepared for the press Christian Ethicks, which appeared posthumously in 1675. He remained for the most part unknown until Bertram Dobell published his poems and Centuries of Meditations in the early twentieth century. The story of the discovery of Traherne’s manuscripts is well known, beginning in 1896–97 when William Brooke chanced upon a group of manuscripts of Traherne’s works in both prose and poetry. Included among them were the Centuries, ‘The Church’s Year-book’ and what is now known as the Dobell Folio, which contains Traherne’s autograph poems and the Commonplace Book.1 In 1910 H. I. Bell found and published Philip Traherne’s hand-written edition of Thomas’s poems, Poems of Felicity.2 In 1964 James Osborn unexpectedly found the manuscript containing the Select Meditations.3 This was followed in 1981 by the identification of Traherne’s ‘Commentaries of Heaven’ by Elliot Rose.4 It was not until 1996–97 that other Traherne manuscripts were discovered. ‘The Ceremonial Law’, an eighteen-hundred line poem, was identified as Traherne’s by Laetitia Yeandle and Julia Smith.5 Jeremy Maule found yet another Traherne manuscript in the spring of 1997, 6 which consists of four more works by Traherne, plus a fragment. 7 There are no doubt other missing notebooks and perhaps poems and treatises, as references in some of his works suggest. There has been no attempt to gather all of Traherne’s extant works into a uniform, printed edition, with the purpose of giving a sense of the manuscript or printed originals. The primary purpose of this edition, therefore, is to present a definitive printed text of all of Traherne’s extant works, both published and 1

2 3 4 5

6

7

See Bertram Dobell, ed., The Poetical Works of Thomas Traherne, B.D. 1636?–1674 (London, 1903; repr. 1906); and Centuries of Meditations (London, 1908). See H. I. Bell, ed., Traherne’s Poems of Felicity (Oxford: At the Clarendon Press, 1910). ‘A New Traherne Manuscript’, The Times Literary Supplement (October 8, 1964): 928. ‘A New Traherne Manuscript’, The Times Literary Supplement (March 19, 1982): 324. ‘Felicity disguisd in fiery Words: Genesis and Exodus in a newly discovered poem by Thomas Traherne’, The Times Literary Supplement (November 7, 1997): 17. Denise Inge and Calum Macfarlane, ‘Seeds of Eternity: A new Traherne manuscript’, The Times Literary Supplement (June 2, 2000): 14. For a detailed discussion of the manuscript discoveries through 1993 and their descriptions, see the Index of English Literary Manuscripts, Volume II: 1625–1700, Part 2, compiled by Peter Beal (London and New York: Mansell Publishing Limited, 1993), pp. 477–506.

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unpublished. It will not include his notebooks, which are primarily extracts from other writers and are not, therefore, Traherne’s ‘works’. In his 1903 introduction to Traherne’s poems, Dobell wrote that ‘there is a picturesqueness, a beauty, and a life about the manuscripts which is lost in the cold regularity of type’,8 to which Peter Beal has added that Traherne’s texts ‘should be edited according to manuscript, rather than according to individual “work” as defined by modern editors’, since ‘the MS is “the work”’.9 This edition will present Traherne’s texts by manuscript insofar as possible, giving due attention to the physical aspects and integrity of the manuscripts themselves, hoping to bring the reader as close as possible in a printed format to the manuscript originals and to the distinctive quality of Traherne’s writings. His printed works will be edited with the same intention. The text of Traherne’s works will be printed in seven volumes, with an eighth volume of commentary. Annotations in the separate volumes will be limited to textual notes, biblical references and immediately essential commentary. Each volume will also contain a glossary. The eighth volume will hold the majority of the commentary, as well as an index to all the volumes. It will also include a brief biography of Traherne and short essays about his influences and sources. The arrangement of Traherne’s separate works within the volumes is not an attempt to represent them chronologically, since their dates are uncertain.

8 9

The Poetical Works of Thomas Traherne, B.D., pp. lxxiii–lxxiv. Index of English Literary Manuscripts, p. 482.

Acknowledgements This first volume of the works of Thomas Traherne was made possible by Jeremy Maule, Fellow of Trinity College, Cambridge, who in 1997 identified the treatises in the Lambeth Palace Manuscript 1360 as belonging to Traherne, making a significant contribution to Traherne studies. Jeremy announced his discovery to a Traherne conference, held at Brasenose College, Oxford, in July 1997. He died in 1998 before putting his announcement in print. My interest in the works of Thomas Traherne began when an undergraduate at Cambridge University and was encouraged and carefully supervised by Dr Richard Luckett, Pepys Librarian, and Dr Mary Ann Radzinowicz, Professor Emeritus, Cornell University, throughout my Ph.D. studies. I wish to acknowledge the debt of gratitude I owe to them, especially to Richard Luckett for his friendship and continuous help. My special thanks, too, to Professor Christopher Ricks, Boston University, for his friendship and wise counsel. I am indebted to Clare Hall, Cambridge, for the visiting fellowship that allowed me to return to my Traherne studies in 1997–98 and to the George Bell Institute for support, especially Dr Andrew Chandler, its director. I am grateful to Dr Stephen Taylor, Reading University, for suggesting an edition of Traherne’s works and for his editorial advice. Warm thanks are owed to the staffs of the Manuscripts and Rare Books rooms of the Cambridge University Library, the Duke Humfrey’s Reading Room, Bodleian Library, University of Oxford, the Manuscripts and Rare Books rooms of the British Library, St Pancras, London, the Beinecke Rare Book and Manuscript Library, Yale University and the Folger Shakespeare Library, Washington, D.C. A very special thanks goes to the most accommodating staff of the Lambeth Palace Library, London, and particularly to Dr Richard Palmer, Librarian and Archivist, for his permission to publish the manuscript and for his kind assistance, and to Melanie Barber, Deputy Librarian and Archivist, for her keen interest in the edition and her thoughtful attention. I wish also to express my gratitude to Professor Robert Ray, Baylor University, for reading preliminary transcriptions, and to Professor Gerald Bray, Beeson Divinity School of Samford University, for help with Latin. And many thanks to others who have helped me, especially Ruby Reid Thompson, Archivist, Clare Hall, Cambridge, Dr Lynn Hulse and Dr Julia Smith. To Professor Allen P. Ross, Beeson Divinity School of Samford University, I owe a tremendous debt of gratitude for reading every word of the manuscript aloud with me to check for errors in transcription and for his unfailing help and encouragement.

Abbreviations Inducements Kingdom A Pacifick Discourse

Riches Seeds of Eternity/Seeds A Sober View

Script A Script B

Inducements to Retirednes. The Kingdom of God. CA,RIS KAI . VEIRH N , H, or A Pacifick Discourse of Gods Grace and Decrees: In a Letter, of full Accordance, written to the Reverend, and most learned, Dr. Robert Sanderson. The Riches of Gods Love unto the Vessells of Mercy, consistent with His Absolute Hatred or Reprobation of the Vessells of Wrath. Seeds of Eternity or The Nature of the Soul in which Everlasting Powers are Prepared. A Sober View of Dr Twisses his Considerations. With a Compleat Disquisition of Dr Hammonds Letter to Dr Sanderson. And a Prospect of all their Opinions Concerning GODs Decrees. the authorial script the script of the critical reader(s)

Editorial Conventions will be found at the end of the Introduction.

Introduction Thomas Traherne (1637?–1674) was one of many conforming clergy who grew up during the Civil War and who were at university during the Interregnum. In 1657, a year after completing his B.A. at Oxford, he was admitted to the rectory at Credenhill, Herefordshire, by the Commissioners for the Approbation of Public Preachers; he later briefly served also as chaplain to Sir Orlando Bridgeman, Lord Keeper of the Great Seal under Charles II. In 1660 Traherne conformed to the Church of England and was a part of the group of young men to whom the church looked for definition and leadership at the Restoration. This group of clergymen remained unaligned theologically, and they resist easy classification. Preoccupied with their pastoral office, they took ‘to heart the nation’s superficial godliness and hypocrisy’. 1 At the Restoration Traherne was ready to take his place as a public minister, conscientiously conforming with full agreement to the Thirty-nine Articles,2 hoping to make his contribution to the peaceful establishment of a unified church. Convinced that the doctrine of the Church of England when ‘rightly understood’ was ‘the most Wholsom and Excellent in the World’ (p. 78), he offered in A Sober View a solution to the controversy over the doctrine of election, thinking himself ‘happy’ if he could ‘produce such conceptions about it, that shall any way be beneficial to the Church of God, either in promoting her publick Peace, or in satisfying her Private Doubtings’ (p. 186). He fully accepted the public, pastoral obligations of his vocation and, as he writes in Inducements to Retirednes, was willing to exchange all his ‘Liberty and Blessed Retirements’ (p. 17) to attend to ‘the Life and Salvation of Multitudes’ (p. 16). Traherne knew that even in a small, obscure parish any ‘Notable Benefit’ people may receive would be of ‘Publick Influence to a whole Kingdom’ (p.17). Traherne was irenic and moderating in his theology and temperament, advocating a middle way in all things. In A Sober View he steers a course between radical Calvinism and Arminianism, ‘for as al Virtu, so all verity fitteth in the Golden Mean: and to erre on either Extreme is Equally Dangerous’ (p. 78). Life was to be ordered and balanced, ‘Spent, not only in Retirement, nor only abroad. Life is made Harmonious, by a Sweet Mixture of 1

2

John Spurr, The Restoration Church of England, 1646–1689 (New Haven and London: Yale University Press, 1991), p. 13. See A Sober View where Traherne sides with Sanderson over Hammond because ‘he perfectly conformeth to the Ch. of England. for he that denieth the Article of Election [Article XVII], loppeth away one great Branch from the Doctrine of the Ch. of England’ (p. 83).

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these Extremes’ (Inducements, p. 20). A life of moderation and proportion was the life of wisdom and one that imitated the life of God, for ‘What is the office of Wisdom’, asks Traherne in The Kingdom of God, ‘Is it not to reconcile Apparent Contradictions to Shun all Extremes in Evry operation’ (p. 283). Traherne’s life spanned less than forty years, a time not only of catastrophic events but also of the beginnings of major shifts in religion, philosophy and science, which shook the foundations of authority and belief. He wrote against a background of scepticism as well as a growing atheism,3 and his writings show him to be a compelling apologist for the Christian religion and for the goodness of the church, as well as a generous and careful teacher. Traherne was profoundly aware of the currents of his age, theological, political, sociological and scientific, and he responded to them with imaginative and thoughtful insights, as the treatises in this volume demonstrate. Description of the separate treatises The four works in this volume are contained in a single manuscript held at Lambeth Palace Library (MS 1360) and have never been printed. They were identified as belonging to Thomas Traherne by Jeremy Maule in 1997. 4 Geoffrey Bill, who catalogued the manuscript, described it as containing ‘three theological treatises’ by an unidentified author. Bill, however, recognized only the titled sections, including the first part, which comprises a complete treatise on the subject of retirement within the foliation of the second.5 The manuscript actually contains four treatises, plus a short fragment on the subject of love and a false start to the last work, The Kingdom of God. They are best described within the order they appear by folio in the manuscript, which can be arranged into six units: Folios i–19 contain an autograph, untitled treatise on the benefits of retirement (ff. 1r–14r). The modern title, Inducements to Retirednes, taken from the abstract written in Script B at f. 11r, ‘Heer are Farther Inducements to Retirednes from the Example of holy persons. . .’ (p. 29) was added by Jeremy Maule. On the verso side of folio i, in a script different from any of the scripts in the separate treatises, is written, ‘Why is this soe long detaind in a dark Manuscript, that if printed would be a Light to the World, and a Universal Blessing?’ The treatise has five sections, each beginning with an abstract and ending with a meditation, set off from the main text in verse form, and has authorial pagination as well as catchwords. Traherne planned the overall design of the treatise, leaving enough space at the beginning of each section, 3

4

5

See Michael Hunter’s discussion of atheism in the seventeenth century in ‘Science and Heterodoxy: An Early Modern Problem Reconsidered’ in Science and the Shape of Orthodoxy: Intellectual Change in Late Seventeenth-Century Britain, edited by Michael Hunter (Woodbridge: The Boydell Press, 1995), pp. 225–44; and Spurr, pp. 249–69. See also ‘Commentaries of Heaven’ (ff. 162–163) for Traherne’s views of atheism. See Denise Inge and Calum Macfarlane, ‘Seeds of Eternity: A new Traherne manuscript’, The Times Literary Supplement (June 2, 2000): 14. See A Catalogue of Manuscripts in Lambeth Palace Library: MSS. 1222–1860 (Oxford: At the Clarendon Press, 1972), pp. 78–79.

Introduction

xv

measuring approximately 30 mm long x 112 mm wide, for an abstract to be added. The fourth section is missing an abstract but has a blank space with corresponding dimensions. The treatise takes up three gatherings and is placed between blank leaves. It has two scripts: (1) the authorial script (Script A) is responsible for the text, including the meditations as well as most of the revisions and a few marginal glosses; (2) the script of an unidentified critical reader and amanuensis (Script B) is responsible for the abstracts as well as most of the marginal glosses, critical comments and a few of the revisions. The difference between the two scripts is marked; the abstracts, marginal glosses and comments of Script B are written in a darker ink and with a wider nib. There are three levels of marginalia: (1) comments in Script B, which are sometimes critical and cautionary, objecting to what Traherne has written and calling for his attention and correction; (2) glosses in both Scripts A and B; and (3) notes and revisions in both Scripts A and B. Folios 20–123 contain an autograph treatise entitled, A Sober View of Dr Twisses his Considerations. With a Compleat Disquisition of Dr Hammonds Letter to Dr Sanderson. And a Prospect of all their Opinions Concerning GODs Decrees (ff. 21v–120r). On the verso side of folio 21, facing the first page, which holds the complete title, is what appears to be an abstract of the treatise, written in the authorial script: ‘Christ died for the whole World to restore them to a New Estate of Trial: for the Elect only to bring them absolutly and Effectualy into Glory. They that are restored to a State of Trial may conditionaly, the Elect shall irresistibly, be saved. all if they repent and believ; only the Elect out of the Depth of their Rebellion. And yet the Decrees of God are not uncertain.’ The treatise begins at f. 22r; it is divided into twenty-eight numbered sections and has authorial pagination plus catchwords. Placed between blank leaves, it takes up thirteen gatherings. It takes as its point of reference three seventeenth-century theological works: William Twisse,6 The Riches of Gods Love unto the Vessells of Mercy, consistent with His Absolute Hatred or Reprobation of the Vessells of Wrath (Oxford, 1653), in which Twisse refutes Samuel Hoard, 7 Gods Love to Mankind. Manifested, By 6

7

William Twisse, D.D. (1578?–1646), a Calvinist divine and controversialist, served as rector of Newton Longville, Buckinghamshire, lecturer at St Andrew’s, Holborn and prolocutor to the Westminster Assembly (1643). He was influenced by the supralapsarianism of William Perkins, to whom Traherne refers in A Sober View (p. 50), probably in reference to A Golden Chaine: Or, the description of Theologie (1591). Twisse attacked Thomas Jackson’s A Treatise of the Divine Essence and Attributes, Part I (London, 1628) and Part II (London, 1629) in A Discovery of D. Jacksons Vanitie ( 1631). For Traherne’s indebtedness to Jackson, see Carol L. Marks, ‘Thomas Traherne’s Commonplace Book’, Papers of the Bibliographical Society of America, LVIII (1964): 458–65 and ‘Studies in the Reading of Thomas Traherne’ (unpublished B. Litt. thesis, University of Oxford, 1962). Samuel Hoard (1599–1658?) served as chaplain to the Earl of Warwick and rector of Moreton, Essex. He shifted from Calvinism (supralapsarianism) to Arminianism, writing Gods Love to Mankind (thought to be co-authored with Henry Mason) to explain his reasons. Twisse doubted Hoard’s sincerity, accusing him of only pretending to shift his position, thinking he never held to supralapsarianism in the first place. John Davenant, bishop of Salisbury, replied to Hoard’s book in Animadversions Written by the Right Reverend Father in God, John Lord Bishop of Sarisbury, upon a Treatise intituled Gods Love to Mankinde

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Dis-prooving his Absolute Decree for their Damnation (London, 1633; repr. 1635, 1656, 1658 and 1673), and Henry Hammond, 8 CA,RIS KAI . VEIRH N , H,9 or A Pacifick Discourse of Gods Grace and Decrees: In a Letter, of full Accordance, written to the Reverend, and most learned, Dr. Robert Sanderson10 (London, 1660; repr. The Workes of the Reverend and Learned Henry Hammond, D.D., Vol. I [London, 1674]), in which Hammond stated his animadversions to some of Sanderson’s views about predestination.11 Traherne probably knew Hoard’s work secondarily from Twisse, who fully quotes Hoard; and although Traherne’s quotations from Hammond are not exact, he no doubt used the 1660 edition. 12 The treatise has two distinct scripts: (1) the authorial script (Script A) is responsible for the text as well as for the revisions and glosses; (2) the script of an unidentified critical reader (Script B) is responsible for marginal critical comments. The reader’s script is very similar to that of Inducements, and the reader may be the same person, although it is impossible to say definitely. The overall format of the treatise was thoughtfully arranged, with Traherne shifting material from one section to another and changing his mind several times about where to begin some of the sections. At f. 41r (p. 78) Traherne writes, ‘vid pag. 45. Sect. VII’; at page forty-five (f. 44r; p. 83) he writes ‘Insert this before the pag. 39’. Traherne, however, does not indicate just how much material is to be switched. The instruction to shift material from Section VII at page forty-five to Section VI at page thirtynine appears to appertain to a future copying of the treatise. For additional changes see pp. 66, 135, 156, 160 and 182. Folios 124–131 (one gathering) contain (1) a copy of the whole of chapter one of The Kingdom of God (ff. 124r–125v), written in the same script as that of folio 148r (p. 255), the first page of Kingdom. It is a false start to the last work in the manuscript, beginning on the recto side of the first leaf of the gathering with no blank leaves before it. It has catchwords but no pagination. There is a note at the top of f. 124r (p. 557) ‘See after 24 leavs’; the complete

8

9 10

11

12

(London, 1641). Hoard’s name is spelled variously, Hoord, Hord, and Hoard. Henry Hammond (1605–1660), a gifted scholar and divine, highly esteemed even by his opponents, served as archdeacon of Chichester (1643) and was nominated to the Westminster Assembly but never sat. He remained actively loyal to Charles I, serving as one of his chaplains. He assisted Brian Walton with the Biblia Sacra Polyglotta (London, 1657). His A Paraphrase, and Annotations Upon all the Books of the New Testament (London, 1653) was widely used and well thought of; it went through six editions during the seventeenth century. Traherne refers to it with reference to Romans 9.11–13 (Sect. XXVI, p. 183). Charity and Peace. Robert Sanderson (1587–1663) served as chaplain to Charles I (1631). In 1648 he was ejected from his professorship at Oxford, being reinstated in 1660 as regius professor as well as being consecrated bishop of Lincoln. He was known for his justice and moderation and in 1661 served as moderator to the Savoy conference. He wrote several cases for conscience which continued to be compiled and printed to the end of the seventeenth century. Hammond’s treatise is a compilation of Sanderson’s letters to Thomas Pierce concerning election and reprobation. Hammond often paraphrases Sanderson, so that in many instances we do not have Sanderson’s exact words. Volume I of Hammond’s Workes was licensed on February 9, 1674. See Edward Arber, ed., The Term Catalogues, Volume I: 1668–1682 (London, 1903).

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treatise begins after exactly twenty-four leaves. The copyist may have started Kingdom at f. 124r, thinking the remainder of the leaves to be blank; but on finding Seeds of Eternity, began again at f. 148r. There is one minor revision (f. 125v), which is not incorporated into the final version of Kingdom, as well as a few minor copying differences between the first chapter of the ‘false start’ and the complete treatise, primarily punctuation. (2) A fragment on the subject of love (ff. 126r–128r) follows immediately the title for chapter two of the ‘false start’ and appears to have been added later. It is written in a smaller and more compact version of Traherne’s script with authorial revisions. Parts of this fragment are incorporated in a modified form into chapter XXVII (pp. 400–401) of Kingdom. The gutter margin of the ‘false start’ is ruled in graphite; that of the fragment on ‘Love’ is not. Folios 132–147 contain an autograph treatise entitled Seeds of Eternity or The Nature of the Soul in which Everlasting Powers are Prepared (ff. 134r–144r). The full title appears on a separate title page (f. 134r) and is not repeated on the first page (f. 135r). The treatise takes up two complete gatherings and is placed between blank leaves. It appears to be written entirely in Traherne’s script (Script A) with authorial revisions. There are no catchwords or pagination. There are a few revisions in a darker ink and wider nib, which may be that of an editor, perhaps the critical reader of Inducements to Retirednes. Traherne may have left off writing at one point and resumed it later; there is a definite break in the treatise at f. 141r (p. 240), where a variation in the script begins, becoming smaller and more compact, similar to that of the fragment on ‘Love’. Folios 148–370 contain the longest of the four works, a treatise entitled The Kingdom of God (ff. 148r–366r), taking up twenty-eight complete gatherings. The full title appears on the first page of the treatise (f. 148r); it has no title page. The majority of the text appears to be written in the same script as that of the ‘false start’, and is either that of a scribe or a variation of Traherne’s script. A script different from the script at f. 148r seems to begin at f. 301r (chapter XXXII) so that there may have been two scribes responsible for the work. The copyist(s) may have been trying to produce a clean copy, which Traherne decided to revise. It has authorial revisions, which stop at the end of chapter XXII (f. 247r), and routine corrections of scribal errors. The scribe(s) is also responsible for most marginal glosses. It has forty-two complete chapters, with pagination throughout and catchwords through f. 156r (p. 266), where they stop. It begins on the recto side of the first leaf of the first gathering with no preceding blank leaves; the last three leaves of the last gathering are blank. The gutter margin was ruled in graphite, although this is not consistent. The ruling stops at f. 304r (p. 435–436) and resumes at f. 329r (p. 459–460); on some folios the gutter margin is ruled on both verso and recto sides; on others, it is ruled on the recto side only. At chapters XXXI, XXXII, XXXVIII, XL and XLII the scribe has deleted prior chapter assignments. These appear to concern the initial format of chapter numbers rather than a rearrangement of chapters. The deletions have been recorded with the emendations. Folios 371– 473 are blank leaves.

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Description of the physical manuscript The manuscript is a quarto with vellum binding and is sewn on vellum strips, which are glued to the boards under the vellum. It measures approximately 196 mm long x 148 mm wide and 67 mm deep. On the fore edge of both the front and back boards are fragments of four cloth ties. Both boards were tooled with a single line at the top, bottom and fore edges; parallel to the gutter edge runs a frame approximately 18 mm wide formed by two sets of double lines, which intersect with the single lines at the top and bottom edges. On the top of the spine is what looks like a library title in ink; it is unclear and reads perhaps ‘Manuscript/Divinity’; at the bottom is evidence of an earlier paper catalogue label. The manuscript has modern foliation in graphite starting with i, ii, iii, plus 473 leaves; the number 251 was used twice, so that there are actually 474 leaves after the preliminary fly leaves. It has fifty-eight complete gatherings of eight leaves each and two incomplete gatherings; the first gathering is missing leaves one and two; and the last is missing leaf eight. There are no other missing leaves in the manuscript. The first full gathering begins at f. 4; and the gatherings remain consistent throughout with sewing between the fourth and the fifth leaves. The leaves, which appear to have been cropped after being arranged into gatherings, were folded into three vertical columns on folios ii–19 and two vertical columns on ff. 20–396 to indicate the fore margin of each page. Both front and back boards have pastedowns of paper similar to that of the manuscript, perhaps two of the missing leaves of the first and last gatherings. At the bottom of the pastedown on the back board is written upside down ‘Cap. i’ plus an illegible word. The manuscript seems to consist of one type of paper, which can be identified by two related watermark forms of a post horn in an ornate shield (it is not a crown). The two similar shields vary in size and have slightly different bases. One form has rounded corners while the other is more angular; both end in a central point. The bottom of the watermark is a partial shield with a horn inside; the top is the ornate decoration of the shield, similar to that in Heawood, numbers 2670 and 2684.13 The watermark appears at the middle of the page at the gutter. There is no discernible counter-mark. The chain-lines are horizontal throughout, the majority of leaves having eight chain-lines. A consistent characteristic of all leaves with eight chain-lines is a narrow space between the first and second line, which measures approximately 14–15 mm. The paper used in the Lambeth Palace manuscript is similar to that of two manuscripts belonging to Philip Traherne, Thomas’s brother,14 held by the 13

14

See Edward Heawood, Watermarks Mainly in the 17 th and 18 th Centuries (Amsterdam: The Paper Publications Society, 1970; repr. of Hilversum, 1950). Heawood in this instance can be used to demonstrate the similarity of watermarks only and not for purposes of dating the paper. See also W. A. Churchill, Watermarks in Paper in Holland, England, France, etc., in the XVII and XVIII Centuries and their Interconnection (Amsterdam: Menno Hertzberger & Co., 1935), number 315, p. ccxlix and p. 79. See Julia Smith, ‘Thomas and Philip Traherne’, Notes and Queries (March, 1986): 25–31.

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British Library: Burney MS 392, Philip’s edition of Thomas’s poems, ‘Poems of Felicity’, and Burney MS 24, Philip’s rough copy of Lambeth Palace MS 528B, Codicis Ephesini Collatio. It is also similar to the paper of the Osborn MS b. 308, which contains Select Meditations.15 The paper of the two Burney manuscripts as well as the Osborn manuscript bears not only similar watermark forms but also the characteristic feature of two chain-lines with a narrow space between them. There is enough variation in the size of the watermarks and the measurements between chain-lines to make difficult any definite conclusions about the relationship of the four manuscripts. No other Traherne manuscripts, however, use this type of paper.16 Identification of scripts There are at least five, perhaps more, different scripts in the manuscript, each with variations: (1) the script on the fly leaf (f. ir); (2) the authorial script; (3) the script(s) of the critical reader(s) of Inducements to Retirednes and of A Sober View; (4) the script of the scribe of The Kingdom of God (ff. 148–300); and (5) the script of the second scribe of Kingdom (ff. 301–366). This does not take into account variations in revisions made in the script(s) of the critical reader(s). The authorial script has been indicated as Script A. The script(s) of the critical reader(s) in both Inducements to Retirednes and A Sober View has been indicated as Script B with the sole purpose of distinguishing it from the authorial script within each treatise. This identification is for convenience and not an attempt to identify the person or persons responsible for the comments or to enumerate the various scripts. No indication of the variation in the script in Kingdom has been made. Dating and compilation of the manuscript It is impossible to give an exact date to either the composition or copying of the separate treatises. To some extent the dating is dependent upon (1) the compilation of the manuscript itself, (2) references to Henry Hammond and Robert Sanderson and (3) the dates of the works addressed in A Sober View and The Kingdom of God. It is possible that the manuscript was bought as a sewn

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The Osborn Manuscript is a part of the J. M. and M. L. Osborn Collection held by the Beinecke Rare Book and Manuscript Library, Yale University. For details of the manuscript see the Index of English Literary Manuscripts, Volume II: 1625–1700, Part 2, compiled by Peter Beal (London and New York: Mansell Publishing Limited, 1993), pp. 478, 481–82. If the paper in the four manuscripts has a common source, then Philip may have inherited a stack of blank paper along with Thomas’s books upon his return from Smyrna in 1675, which he used for his own work. It was difficult to make an exact comparison of the paper in all four manuscripts because Lambeth Palace Library does not have the facilities for reading watermarks. I was able to get only approximate tracings of watermarks and chain-lines. The tracings from the other manuscripts, however, remarkably correspond. The similarity of the paper in the four manuscripts may perhaps assist in the dating of the copying of Select Meditations.

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and perhaps bound book 17 and the treatises copied into it.18 The note at the top of f. 124r (p. 557), ‘See after 24 leavs’, suggests that the manuscript was sewn at that point. It is not impossible that the first three treatises were at one time independent units, the first two being sent separately to Traherne’s critical reader(s). However, the presence of revisions in a script similar to that of the critical reader of Inducements to Retirednes in Seeds of Eternity (see for instance f. 135v [p. 234], ‘if at least it be not defiled with guilt’) could mean that Traherne sent it along with the first two treatises to his reader, making at least the copying of all three treatises close in succession.19 The reference in A Sober View at f. 92v (p. 153) by the critical reader to Hammond in the past tense, ‘to such a man as this was’, and to Sanderson at f. 44r (p. 83) as though alive, ‘it will be thought Improper for a Juniour to Correct and direct. . .so Orthodox a Man’, suggests that Hammond was dead and Sanderson alive at the time A Sober View was written or copied. However, there is also a reference by the critical reader at f. 77r (p. 132) to Hammond and Sanderson as though they both may have been alive, ‘a Scandal to the Church that the two most eminent men in it should be called parties’ (italics in MS). Hammond died in 1660 and Sanderson in 1663, so that it would seem that the copying of A Sober View is circumscribed by these dates. Traherne, however, writes of Sanderson in the past tense, as though he were dead, ‘The Judicious Sanderson, believed that all the World were either Elected or reprobated’ (f. 55r [p. 98]), as well as in the present tense, as though alive, ‘Who as he is one of the Profoundest Casuists, is likewise one of the Most Orthodox Divines that ever this Nation Produced’ (f. 40r, [p. 77]). Traherne also answers Hammond’s questions to Sanderson about the biblical grounds for his hypothesis about election ‘on that judicious Persons behalf’ (f. 67 [p. 115]). Does this mean that Sanderson was not alive to do so himself? Would not this have been presumptuous on Traherne’s part had Sanderson been alive, and would not his critical reader have mentioned it? The critical reader’s references to Traherne as a ‘juniour’ at f. 44r (p. 83) and to ‘Junior’ at f. 92v (p. 153) suggest also that it is a work by a young Traherne, although ‘juniour’ could refer to position not age. An early date (1660–1663) is not conclusive, since the references to Hammond and Sanderson are inconsistent, and the reference to Traherne as a 17

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It was perhaps sewn but not bound. According to Harold Love even new printed books were sold sewn but unbound in the seventeenth century (Scribal Publication in SeventeenthCentury England [Oxford: Clarendon Press, 1993; repr. The Culture and Commerce of Texts (Amherst: University of Massachusetts Press, 1998)], p. 117). Although the similarity of paper used in Philip’s and Thomas’s manuscripts as well as that of the Osborn manuscript suggests that the brothers as well as the scribe(s) probably shared a common supply of paper at some point and that they folded it and arranged their own gatherings or perhaps had the work done for them for specific purposes. The pre-assignment of chapter numbers in Kingdom also suggests that the format of the treatises was planned prior to the sewing of the manuscript book. The manuscript is either an aggregation, a single manuscript joined together from a variety of pre-existing manuscripts, or a compilation, a single manuscript with heterogeneous contents. See Love, p. 13n.

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‘juniour’, ambiguous.20 They are not sure guides to dating nor are the dates of the works Traherne addresses in A Sober View. Similar works continued to be written throughout the Restoration. Works like John Humfrey’s The MiddleWay. In One Paper of Election & Redemption. With Indifferency between the Arminian & Calvinist (London, 1673) and Richard Baxter’s posthumously published Universal Redemption of Mankind, by the Lord Jesus Christ (London, 1694), which addresses Twisse’s work, contain ideas close to Traherne’s. Inducements to Retirednes has an immediate literary context in the MacKenzie-Evelyn debate about the active, or public, life versus the contemplative, or private, life. Although this controversy has an ancient history and was widely discussed in the seventeenth century, Traherne’s treatise could have been actually written in response to it. If so, then the date of Inducements would be sometime after either 1665 or 1667. Sir George Mackenzie’s brief treatise, A Moral Essay, Preferring Solitude to Publick Employment, And All it’s Appanages; such as Fame, Command, Riches, Pleasures, Conversation, etc. was published anonymously in Edinburgh in 1665 and reissued in 1666 with the author’s name. John Evelyn responded quickly to it from London in 1667 with Publick Employment and an Active Life, Prefer’d to Solitude, and all its Appanages, Such as Fame, Command, Riches, Conversation, etc. In Reply to a late Ingenious Essay of a contrary Title.21 If not a direct reply to Mackenzie and Evelyn, Inducements is definitely a contribution to the active-contemplative life controversy. The only thing, however, we can safely assume about the dating of the first three treatises in the manuscript is that part of A Sober View was composed after 1660. The date of the composition of The Kingdom of God is somewhat dictated by Traherne’s use of Parts I and II of Theophilus Gale’s The Court of the Gentiles (1669–70), 22 specifically in chapters XX to XXIII.23 It is safe to assume that at least part of the treatise was composed after these dates. But we do not know when exactly it was copied as it appears in the manuscript. Purpose of the manuscript It is likely that the manuscript was not solely intended to circulate privately. Traherne’s references in both Inducements to Retirednes and A Sober View to his public obligations implies an audience larger than a few select friends, who 20

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See Inge and Macfarlane, who suggest an early date for the treatise based on the reference to Hammond in the past tense and the mention of Traherne as ‘juniour’. A second and third reprint of Evelyn’s treatise has a slightly altered title: Publick Employment and an Active Life, with its Appanages, such as Fame, Command, Riches, Conversation, etc. Preferr’d to Solitude: In reply to a late Ingenious Essay of a contrary Title, both published in London in 1667. The Court of the Gentiles. Part I. Of Philologie (Oxford, 1669); Part II. Of Philosophie (Oxford, 1670). There was a reprint of Part II in 1670 and a second edition ‘revised and enlarged’ of Part I in 1672. Traherne appears to be using the 1669–1670 editions. It is sometimes difficult to locate the exact pages of Traherne’s references to Gale, since Gale often used the same material twice in different contexts. Compare for instance Part II, Bk I, pp. 69–70 with Part II, Bk III, pp. 338–339.

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would have seen his work in manuscript only. It appears that he sent the first two treatises to an unidentified reader(s) for the purpose of critical commentary, which he would have attended to at a later date, not for private use or devotional purposes. Traherne’s careful arrangement of the material in Inducements and A Sober View as well as his revisions and the uniform copying of The Kingdom of God suggest that he wrote the treatises with the intention to publish them in print, although it was not uncommon in the seventeenth century for a single copy of a manuscript book, containing several separate treatises, to circulate, complete with revisions and corrections, even when copied by a professional scribe.24 It is possible that the manuscript containing the first three treatises circulated for a time before returning to Traherne, when he had Kingdom copied into it, which he would have then circulated before having it printed. 25 That Traherne intended the treatises to be printed for the benefit of a wide audience is perhaps indicated by a reference in Christian Ethicks, chapter XIII, ‘Of Justice’: ‘The foundation of his Righteous Kingdome, and of the Room prepared for his Eternal Justice to act in, is infinitely deeper, and must in other Discourses more full and copious (on that Theme) be shewn. And to those we refer you.’26 Carol Marks suggests Henry More’s Divine Dialogues (1668) as one of Traherne’s intended references.27 It is probable, however, that Traherne had in mind his own works, perhaps both A Sober View and The Kingdom of God. In The Kingdom of God he fully describes the distinctive character and extent of God’s kingdom, and in A Sober View he specifically discusses both the foundations and God’s means of maintaining a righteous kingdom in the world as well as God’s punitive justice; it is possible therefore he had these specific discourses in mind when writing chapter XIII of Christian Ethicks.28 While manuscript circulation is in keeping with Traherne’s propensity for a private life of solitude, print would satisfy his desire to be of public service for which retirement ‘fortified’ and ‘armed’ him (Inducements, p. 14). He was willing to sacrifice a life of safety notwithstanding the dangers of people who ‘misinterpret our Meaning; misrepresent our Words: offend; take offence; be Churlish; profane, Censure, Exasperate’ (Inducements, p. 14). Traherne’s use of his sources and method of composition Traherne does not always identify his sources; and when he does, he often so interweaves his own thoughts and explications within his paraphrases and quotations that it is difficult to know where one ends and the other begins. In A 24 25

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See Love, pp. 70–71, 106, 137. This was a common practice. Theophilus Gale used Part I of The Court of the Gentiles with his students before it was published in print. See his ‘Advertisements to the Reader’ where he explains that the ‘first draught’ of his discourse was intended ‘for the private Instruction of some persons of Noble Condition, committed to his Tuition’ (London, 1669), sig. *4. Christian Ethicks: or, Divine Morality (London, 1675), pp. 190, 192. The pagination in the 1675 edition is erratic; p. 192 should be p. 191. Christian Ethicks, edited by Carol L. Marks and George Robert Guffey (Ithaca, New York: Cornell University Press, 1968), p. 339. It is possible Traherne also had in mind ‘Commentaries of Heaven’.

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Sober View where Traherne is arguing for one doctrinal position over another as he does with Twisse and Hammond, it is important to know exactly when he is quoting. The extracts, especially from Hammond’s treatise, are not however always clearly marked, which leads to a confusion about Traherne’s own interpretation of the doctrine of election.29 In chapter XXIII of The Kingdom of God, Traherne uses the sections copied in the Commonplace Book under ‘Fire’ and ‘Firmament’ from Part II of Theophilus Gale’s The Court of the Gentiles, referring to him as ‘the learned Gale’ in a list of contemporary divines and philosophers (line 54);30 but the whole of lines 12–72 is made up of extracts from Gale. He does not, however, identify Gale as his source until line 59 and that for the brief section that follows. In chapter XI of the same treatise, lines 1–33 are comprised of a lengthy quotation from Ralph Cudworth’s 1647 sermon preached before the House of Commons.31 Traherne never mentions Cudworth but freely uses him. A similar thing occurs in Seeds of Eternity (lines 361–365) where Traherne has a brief quotation in both Latin and English from Ovid’s Metamorphoses (I. 85), which he does not identify. It is a common quotation used often by Christian apologists, such as Lactantius in his Divine Institutions, and has two different renderings in Latin. One follows Ovid; the other changes the last word of the first line ‘videre’ to ‘tueri’.32 Traherne follows the latter, so that he is not quoting Ovid directly but from another source; and it is possible the whole section around the quotation is also not entirely Traherne’s. A variation of the quotation in English also appears in Meditations on the Six Days of the Creation for the meditation on the sixth day.33 Traherne’s style is allusive, and he often employs the rhetorical device of the cento, commonly used in the seventeenth century; but the patchwork he creates is seldom limited to extracts from another author.34 Chapter IV of The Kingdom of God, partially entitled ‘a poetical description of the glory’ of God’s kingdom, is largely a paraphrase of St Chrysostom’s first two homilies on the Gospel of St Matthew, where Traherne blurs the boundaries between his own insights and interpretations and those of St Chrysostom;35 his voice throughout the chapter, 29 30

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All quotations from A Pacifick Discourse have been identified in the footnotes. Traherne explains that he enlists the authority of eminent philosophers as an encouragement to ‘weak Apprehensions in the Belief of that, which they cannot by Reason discerne’ (p. 377). This is similar to his appeal in the chapter on faith in Christian Ethicks to the testimony of history and tradition (London, 1675), pp. 212–14. See Ralph Cudworth, A Sermon Preached before the Honourable House of Commons, at Westminster, March 31. 1647 (Cambridge, 1647), pp. 74–78. Isaac of Stella uses this form in sermon thirty-four of his Sermons on the Christian Year. See the Latin edition by Dom Anselm Hoste O S B and G. Salet, Isaac de l’Etoile: Sermons, Sources chretiennes 130 (Paris: Editions du Cerf, 1967) and 207 (1974). See The Augustan Reprint Society, Publication Number 119 (Los Angeles, 1966), p. 79. See Christian Ethicks where Traherne acknowledges that part of his method of composition is to extract arguments from ‘the Treasuries of Humanity’ in order to advance his subject, ‘the great perfection of the End of Man’(London, 1675), sig. A3r. See also Seeds (pp. 237– 39) where Traherne quotes a translation of Cosmas de Magelhães’s commentary on Aristotle’s De Anima. See columns 1–3 of the Proem to Commentarii Collegii Conimbricensis Societatis Jesu in Tres Libros De Anima Aristotelis Stagiritae (Coimbra, 1598; repr. Köln, 1629).

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however, can be distinctly heard. Traherne does a similar thing in his meditations at the end of each section of Inducements to Retirednes, most of which are a catena of scripture, a common rhetorical method in the Bible (see for instance Romans 3.9–18) and used profusely in theological writing of the seventeenth century. Even here Traherne interweaves his own contemplations. General editorial principles In this edition Traherne’s spelling, punctuation and capitalization have been maintained insofar as possible; the standard abbreviations including the ampersand, however, are silently expanded; the S. for St or ‘saint’, bec. for ‘because’, ch. for ‘church’ when used in ‘Church of England’ and H. for ‘holy’ when used in ‘Holy Ghost’ or ‘Holy Spirit’ have been maintained. It is difficult to be certain when exactly Traherne or the scribe(s) intended a capital letter, particularly with letters C, K, M, N, O, U, V, W, Y, and especially with letters S, P and E. Both Traherne and the scribe(s) usually use a capital for these letters, which varies in size. When a capital was intended often had to be determined by comparing the size of letters within a context of ten to fifteen lines. The scribe(s) responsible for Kingdom consistently capitalized the first letter at the start of a new page, whether a new sentence or not, with the exception of divided words. First words of sentences when abbreviated, such as ‘yt ’ and ‘ye ’ are capitalized as are the first words of sentences or paragraphs when the initial capitalized word has been deleted. Traherne’s ‘e’ and ‘o’ are written similarly and are sometimes difficult to discern, especially in the words ‘those’ and ‘these’. I transcribed them according to context. The abbreviation ‘y n ’ is transcribed as ‘then’ instead of ‘than’ in keeping with Traherne’s usage. Illegible words and phrases are indicated by an ellipsis within square brackets [. . .]. The rendering of uncertain words is indicated by square brackets plus a question mark [hid?], and missing words, by brackets only [in]. Illegible marks, notations and deletions are not noted. There is at times a square bracket at the beginning of a sentence which is not closed; this occurs most often in Kingdom. It may have been inserted to indicate a new paragraph, or, as sometimes in other Traherne manuscripts a section to be deleted; but this is uncertain. It has, therefore, been left as it appears in the manuscript. In Hammond’s A Pacifick Discourse as extracted in A Sober View, closed square brackets are used to denote direct quotations.36 All underscoring has been italicized. Greek symbols are maintained where used. Latin and Greek quotations not translated in the text have been translated in footnotes. Corrections of obvious scribal errors, such as ‘neve’ for ‘never’ (p. 278), have been recorded with all textual emendations at the end of each treatise. In this edition I have attempted to represent faithfully the manuscript. Any eccentric conventions of the text as they appear in print, therefore, are due to the peculiarities of the manuscript itself and have not always been noted. 36

See Ronald B. McKerrow, An Introduction to Bibliography for Literary Students (Oxford: At the Clarendon Press, 1927), pp. 316–18.

Why is this soe long detaind in a dark Manuscript, that if printed would be a Light to the World, and a Universal Blessing?

Inducements to Retirednes

Disclaimer: Some images in the printed version of this book are not available for inclusion in the eBook. To view the image on this page please refer to the printed version of this book.

Plate I: Inducements to Retirednes, f. 11r

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In this Introduction the pious Soul is Invited unto Retirement from the World for the better Introversion of Spirit to Consider and enjoy those Devine Objects heer presented, and delineated to it: For Every thing Rests most Composedly in its Proper place, and the Soul of Man is not in its Proper place, till it be sweetly disposed and Composed for Devine Enjoyments.1 To begin that which is Infinit and Eternal, is proper only to God. Who without Beginning gav Him self a Being from Everlasting. But to see that which is Infinit and Eternal, is the Priviledge of His Creatures: and to Enjoy that which without Beginning was in Him from Everlasting, the Happiness of Men and Angels. In this therfore the Happiness of Angels Exceedeth that of Kings, that Kings are limited in their Empires and Possessions. Yet Kings may attain, like Angels, an Infinit Happiness; if Kings apply Them selvs, in the midst of their Regiment, to the Life of Angels. The Life of Angels, such is the Vanity of the Evil Custom of this World, may by Retirement only, here beneath, be approached. for they are far removed from Carnal Pleasures, and the Desire of Secular Glory. Earthly Riches hav no other Influence upon their Minds, then that of Admiration. To see men, Born to Celestial Things, contend for Vanities; and GOD out of very Vanities, raising to Him self Causes and Monuments of Celestial Glory. Retirement is therfore Necessary to him, that Studieth Happiness, becaus it is the Gate that leadeth therunto. For in Retirement alone can a Man approach to that which is Infinit and Eternal. Infinity and Eternity are only to bee seen by the Inward Ey. By Expanding the Understanding and by the Introversion of the Soul, do we approach unto those: namely by observing and Noting what is within. For Man is such a Wonderfull Creature that Infinity and Eternity is [hid?] within Him.2 And if these are within Him, all the Things they contain, are within Him likewise. for it is as Easy, for a Cabinet to be in a Palace and yet those Treasures with which it is replenished to be out of that Palace; as for the Eternity of God to be in the Soul of Man, while the Things contained in Eternity are out of that Soul, in which Eternity is contained. 1 2

This abstract in Script B begins the first section of the treatise, ff. 1r–2v. Marginal gloss or comment in Script B perhaps intended to be inserted, but insertion point is unclear: Infinity and Eternity is in Man by Derivation from God; Not as it is in God, for in him it is his very Essence in us by communication from him Only.

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Becaus Eternity is contained in the Soul, a Man in finding Him self findeth Eternity; and becaus in finding Him self he findeth Eternity, in finding Him self he findeth All Things. For All Things are contained in Eternitie. Since therfore in Retirement alone a Man findeth Him self, in Retirement alone he findeth All Things. Nor can there be any Rest, till he findeth All Things his Delights and Treasures. Things are then best found, when they are found within. for then they are our Own, and Exalted Highest. Without, we meet with som, few, little things. but All, we find within. Without we see Streets, Cities, Houses. Lands, Bodies, Temples, Skies, etc. But it is impossible to see, so as to Enjoy them, unless only within; Souls, Angels, Time, Eternitie, Wisdom Holiness Glory Blessednes. GOD is an Object only of the Inward Ey. Who is All in all, and therfore All in us. All His Omnipresence is in us, and therfore are we Temples of His Omnipresence. He is All Things by Way of Eminence, yet in us; and therfore are we Temples of all His Treasures. Oh what an Individual Union ought there to be between Him and us, who is wholy within us! And since All Things are best found within, and God in them; with what Care ought we to retire from External Things, to Things Internal; even to the same within? Since while they are without we are Ignorant of them; but as they are within, they may be Known and Enjoyed. GOD is so Transcendent in His Essence, that He is Wholy without, and wholy within us, at the same Time: and so Mysterious, that He is wholy evry where: and so Beautifull, that He is evry where ours, and wholy ours. He that is without, unless he bee within, cannot be Enjoyed. for whatsoever is seen, is in the Understanding; and whatsoever is Enjoyed, is there Enjoyed. All Things therfore being within to be Enjoyed, how much ought we to liv within, that we might Inherit All Things? Gold and Silver. Nay the Skies are little Things Compared to that Infinity and Eternity, which they are not able to contain. Whatsoever els entertaineth our Ey is Little and Obscure, Unless a fathomless Depth of Infinity and Valu be seen within it. for till God in evry thing be seen, Nothing is Pleasant. Nor is any thing Pleasant till it is Enjoyed. Since therfore God cannot be seen in any Thing, but Retirement, where we may Meditat without Disturbance on the Endless Depth of Things; in Retirement alone may God be Enjoyed. Now of all Lives that is the Best, wherin God is Enjoyed. The Soul of Man is made for Great Things.3 Infinity and Eternity are Things. They Contain all objects that may bee seen, and may Them selvs be seen. being Exceeding Great, they are as Beautifull as Great, as Rich as Beautifull, as Pleasant as Rich; and as much ours, as they are Rich and Pleasant: being in no part Empty, Dark or Void; in no part Denied to mans Enjoyment; in no part Distant from the Understanding. But since they cannot be seen, among those objects, with which our fleshly Eys are conversant: they must be sought within, and within be Enjoyed. 3

Marginal gloss in Script B: True Satisfactions Consists in the Rest of the Soul Amidst Infinite Delights and its peaceful Acquiescence in them.

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In Societie a Man may Discours of Excellent Things; if the Company be Excellent: but by Retirement, we are fitted for that Societie. And by Recollection of Mind, which is a Retirement of Soul, or Thought into it self, we find what to Discours upon, and feel what we find fit to be Discoursed. For to be present in Spirit with any Object, is to be retired in our Thoughts from all outward Things that are before our Eys to that object. And if the Thing be present before our Eys, with which our Souls are likewise present; yet when we meditat upon it, we are fain to receiv it into our Thoughts as we do Things that are absent from our Bodies. or els our Souls are Absent from them.4 Now Nothing that is Distant from the Soul affecteth the same. It feeleth nothing without, but as it entereth in, and is Considered there. Our Bodies enter into Eternity when we are Born. But our Soul entereth not till Eternity entereth into us. Then we enter into Eternity when we consider the Wideness and Duration of it. And are united to God, as long as we consider it: if we consider it without Aversation and Disturbance. They in Hell are present with it, but it Tormenteth them. They hate it, and therfore are in Affection Divided from it. They in Heaven are united to it, not only becaus they see it, but Delight in it: And would not for Worlds ceas to Behold it. They cleave unto it by Affection and Lov; becaus all Things in it evry where pleas them. And especialy becaus they are pleasing and Delightfull to him that inhabiteth Eternity. He that would liv in Eternity, must liv unto it; and be sensible of it. The Joys of Societie, are the Sweet and Delightfull Tastes of Strong Affections: wherby Souls mutualy Honor one another. But these cannot fully here on Earth be Enjoyed. Nor are they Greedily Embraced, or Endeavored after, without Inconvenience. Especialy where we apply our Bodies, to those persons and places where we may Enjoy them. Jealousy and Distast ariseth in others; the offending of whom is an Affliction Equal to the pleasure of that Lov which we receiv from these. But in Retirement we are able to live in Peace, and Enjoy a Million. All whose Affections we may at once see, as we do the Stars in a Clear Night. All whom we may at once lov, as we do the Holy and Blessed Angels. tho in a more immediat and Clear manner. He therfore that is a Publick Person must keep a Distance from many Lovers, so Convenient; that He may be the Centre of them all. Therby He may shine on all, and not lose one by withdrawing Him self to another. So that in Retirement we are most Divine: where to evry one we can receiv and giv all. He is most Divine, that loveth most, and is, if not most Beloved, most Lovly: He most Blessed, that is most Lovly, and most Beloved. When Thou retirest to Eternity, chuse at first those objects in it, that are most Excellent. Namely those Things wherin God hath Manifested Him self most Glorious. His Works, His Laws, His Ways, His Word, His Attributes, etc. for these Well understood will make Thee most Blessed. When Thou Knowest these, then mayest Thou Meditat upon lesser Things, as He doth: Namely, upon the Thoughts and Works of Men. And when Thou understandest them as 4

Marginal note or revision in Script A perhaps intended to be inserted, but insertion point is unclear: for all that, perceiv them not but.

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He doth, they Shall pleas Thee as they do Him, and be in the End, thy Certain Joys, and Endless Treasures. For however Grievous Som things are, He healeth the Offence by the Government of His Wisdom, and maketh them in the End His Joys and Treasures. Abov all Things, be sure in Retirement to think of those Things, on which God thinketh, and to Think, as He thinketh. For as the same Thoughts must proceed from the same Principles, so must they End in the same Glory. How Amiable are thy Tabernacles, O Lord of Hosts! My Soul longeth, yea even fainteth for the Courts of the LORD: My Heart and my flesh crieth out for the Living God. Thy Loving Kindness is before mine Eys, and I hav walked in thy Truth. I hav not sat with vain persons, nor will I go in with Dissemblers. I hav hated the Congregation of evil Doers; and will not sit with the Wicked. I will wash my hands in Innocency: so will I compass thine Altar, O LORD. That I may publish with the Voice of Thanksgiving, and tell of all thy Wondrous Works. LORD I hav loved the Habitation of thine Hous, and the Place where thine Honor dwelleth. Gather not my Soul with Sinners, nor my Life with Bloody men. As for me I will walk in mine Integrity; redeem me, and be Mercifull unto me. My foot standeth in an even place: in the Congregations will I Bless the Lord.5

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Next unto Retirement, A Stable Resolution is required in the Soul to dedicate it self to God, in an Individual union and Communion with him, requiring by Earnest prayer to be able to resist all Temptations, which may withdraw the pious Soul from the Beloved presence of the most Adord and Ever Blessed God. And those Glorious objects he hath Created for our Enjoyment in him.6 A Steddy and Stable Resolution Accompanied with devout prayer to overcome all the Enticements and Allurements of this World, that we may remain fixed in God; is cheifly necessary, not only to the Acquisition, but the Conservation of Our Happiness. which that we may make, and keep inviolable, we are to consider the Necessity, Wisdom, and Benefit of such a Resolution. For as nothing can be more Deformed, then leightly to forsake infinit Beauty, and to go a Whoring from it after other Vanities: so neither can any thing be more Advantagious, then to abide unmovable in that Centre wherin the Soul is a Temple of infinit Glory. As Nothing can be more Advantagious, then wisely to retire into the Light of Glory; so neither can any thing be more Easy, safe, or cheap. Which are three Properties annexed to Retirement by the Wisdom and Lov of God so Excellent, that they are Sufficient to attract any Intelligent Soul, that is a Lover of it self: And they are indeed provided of God, as the Bush with out, to be a Sign of that Wine, which is sold in the Tavern He hath prepared for His Pilgrims. For it is Agreeable to infinit Bounty that the Sweetness within since it is Hidden and concealed, should be attended with those Circumstances that intimat the freedom of His Lov, and invite Passengers by the very Openness of their Admission to the Best Enjoyments. Had a man been from all Eternity to hav studied those Desirable Perfections with which his Blessedness should be qualified: what more Satisfactory could he imagine or devise; then Easiness Safety and Cheapness; attending infinit Pleasures Riches and Honors: The Honors, Riches, and Pleasures are within; the Easiness, Safety, and Cheapness, without. Which as they are Manifest and Obvious to evry Ey, so are they Amiable and pleasant to evry Soul: and a Pledge or Fore-Earnest of all that Glory that shall be revealed. What is more Easy, then for a man to withdraw Him self, that He might intermeddle with all Wisdom? What is more safe then to be retired from all Places and Causes of Danger? what more Cheap, then to live alone? Is it not Easy to retire; is it not safe to be still; is it not Cheap to be Solitary? The Millions of men are upon Earth, and Angels in Heaven; yet God hath made the World so Wide, that there are Resting Places enough wherin we may retire. A man may be alone as much as Himself pleaseth. It is but going into his Closet, or some Cave; His Garden, or some Grove; som feild or Meadow; a Spring or Wilderness; and there He may Enjoy Himself as much as He pleaseth. Or if all Places beside fail, som Publick Cloyster, or a Solitary Isle in some Empty Temple will afford him that, which all the World offereth, to him that seeketh. 6

This abstract in Script B begins the second section of the treatise, ff. –2v–7r.

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Were Men Wise, to know the Glory which might there be Enjoyed, those Solitary Places would be only visited, Shops and Taverns be left Solitary. Insomuch that had not God made the World Exceeding Vast, a man should scarce hav no Room to be alone. But now the Market is so filled with Cares and People, and so many Shady Groves and Lovly fields are quite Empty; (as the Fall of Angels (according to som mens Opinion) made room for Men) the Negligence of many, is the Advantage of a few. And they, whose Company makes the Street Dangerous, make Recesses obvious; and by their Absence, Secure. Not, but that were all Temples and Grots frequented, the World would be more Glorious; all men being followers of Lov and Wisdom: But in the failing of Mankind, God Glorifieth Him self, by bringing Good out of Evil: and in this gaineth Honor, that notwithstanding their perversness, there shall be Liberty; the General Corruption, that fils the World with Trouble and Disorder, being the very same thing that contributs much to the Advantage of the Wise in their Repose and Safety. Thus hav I seen All Things Profitable under the Sun. for as Ashes and Ordure which are the Dregs and Excrements of nature, enrich the Soyl; and by an Happy Circulation, return again into fruits and flowers: even so the Vices of the loos, being improved by Divine Wisdom, turn into the Repose and Benefit of the Holy. Who is exposed to Wounds and Quarrels; who feeleth the Asperities of Worldly Censure; who is within the Circumstance of Shame and Dishonor; but he that Wandereth, and is much abroad?7 That Life which Armor cannot protect in Taverns, Solitude secureth more then a Castle. He that is alone provoketh no mans Anger. He is removed from the Occasions of Envy and Reproach: and seldom falleth into the fountains of Misery. Can any Dishonor Blast him that is in Privat? Or any Fear terrify and amaze Him that hath hurted no man? But more then all this, He that is alone, is out of the Way of Hazzards and Temptations. The Nice Affections and Caresses of this World Embrace Him not to His Destruction. Verily till we are Secure of other mens Integrity, it is a Dangerous Thing too much to be Beloved. It is hard resisting Soft Allurements. How Easy is it there to Sin, where flesh and Blood falleth into the Lap of Pleasure? How difficult among many and great Interests, not to be Transported into Excesses! How Sweet and Happy to be Secure from all Occasions of Offence? Were there no other Advantage of Retirement, but that therby we were delivered from Dangers: it were a very Heaven. But we therby are delivered from all harsh and jarring Discords; from Temptations and sins from Sour Onions, and Distastfull Objects; such as are Yong mens Debaucheries, Widdows Tears, Covetous Mens Oppressions, Rabshecha’s Blasphemies,8 the Oaths, Ingratitudes, and Impudences of men; which so much hurt a Tender Soul, Retirement for that alone is fit to be Esteemed the Gate of Heaven. 7

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Marginal gloss in Script B: Heer Are the Inconveniences of unnecessary Exposures, and since those Necessary carry dainger it is requisite by Retirement to be fortified against them. See 2 Kings 18.17–19.8.

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That Retirement is so Cheap, is one very Commendable, among its other Qualities. The Hony and Wine which God proclameth is here to be sold without money, and without Price.9 Here are no Incentives to Gallantry: No Causes Engaging a Man to the Study of Vanities: No use of Costly Attires, Jewels, or Embroyderies. They that court Adulterat favor, must do it in Palaces. Worthless things are to be persued with Sweat and Toyl Glorious and Substantial things are easily acquired. A man may talk face to face with God, even while He is as Naked as Adam. And by the Expence only of His Thoughts, purchase for Himself Eternal favor. The Lov of God, as it is most Glorious is most free. And therfore Cheap becaus it preventeth us. It was from all Eternity, and therfore may be approached at any time. It is Omnipresent, and therfore may be seen in any place. It is ever Infinit, and is therfore evry where, Pleasant to be Enjoyed. Being it self Naked and most Glorious, it desire nothing but Naked Lov: And in that infinitly Delighteth. Frize, a Cottage, a Wooden Dish, are sufficient for Him that is alone: and abundant to him that Delighteth in God, and liveth with the Dietie. But he that is Ambitious of favors, either in Kings Thrones, or in Ladies Bosoms, must persue them with Gold and Court them with Hangings. Things unprofitable are made always Dear; and this ariseth from infinit Lov. Things Excellent are always Common; and this agreeth with infinit Goodness. It is a Paradox in Nature, but a Truth in Heaven Things Cheap are most Precious. Exaltations and Honors, among Riches and Beauties, hav persued me, as much as they hav fled from other men. I hav tasted the very Cream of Earthly Delights. And hav had many Treasures under my Hand by way of Eminence. Perhaps also without the Bitterness and Inconveniences which follow the Enjoyments of this World. I hav reason to believ that I hav had as many Strict and Close Amities, with Persons of the Greatest Principles and Bravest Worth. But all that I hav learned from them was Solomons Vanity:10 Their frailty and Narrowness maketh them Worthless. I must be Beloved of all Mankind, and be the Image of the Dietie, and reign Enthroned in the Bosom of God; or els for ever be Dissatisfied. Now in Retirement, we Acquire this, which is the Life of Heaven. Among those Things which withdraw us from Retirement, I shall not name Splendid Houses, Crowns and Scepters, Gold and Pompous Clothes; nor Feasts and Palaces: The outward Carcase which appears unto Children: But the Ends of them, for which they are Esteemed: Their inward Sweetness, which is the Soul and Spirit, unseen by the Vulgar World: A long Influence upon other Souls; a deep Interest in a Multitude of Affections; Honor and Power acquired therby; Delightfull Intercourse, and Mutual Enjoyment; Zeal and Admiration; Dominion, Greatness, Highness and Glory. these are Joys and Pleasures, that may be Tasted by Angels. yet such is the frailty of our Corrupt Estate, that we may Surfeit on these. Which we then do, when we are Distracted by them from the Lov of God, or Disturbed in the Enjoyment. 9 10

See Isaiah 55.1. See Ecclesiastes 1.2.

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It is True indeed, that where we can reconcile them, with our union and Communion with God; they are in themselvs Desireable, as a Great Part of the End of our Creation. for Man is made a Sociable Creature, and is never Happy till His Capacities are filled with all their Objects, and his Inclinations hav attained their proper Ends. But these Objects are Wide and many, their fountains are Dispersed, and lie abroad: they cannot therfore but in Retirement be at once Enjoyed. Truly Acquired, they are Worthy of God. But the Sweetness of them lies much in their Causes. for it consists in the Contemplation of those Noble Things, we hav don in the Atchievment: And cannot well but by recollected Thoughts within, be Enjoyed. To gain a Confluence of Praises by Surreptitious Means, is to Wear a Crown and Scepter that is Stoln. The Noble Paths of Honor and Vertue are found in Retirement. Do not Men in Retirement prepare Illustrious Scenes for the Theatre? Do not Bridegrooms retire, when they Adorn themselvs with Glorious Ornaments? Do not Kings first cloth themselvs in privat, before they com abroad in Publick? Are not all the Great Transactions of the World managed in Privat before they appear? Even Solomons Temple was prepared in the Solitudes. Sermons Preached by Bishops, the Glory of the most famous Conventions, the Prosperity of Kingdoms, is provided in Retirement. And all the Miraculous Effects of Government in War and Peace, are Secretly Hammered at the Council Table. Yea, and as if that were not Secret Enough, evry man alone in His Closet, and within Himself first meditateth, what there he proposeth.11 Retirement is a Life Wherin Men, like the Pilot at the Helm of a Ship, move the Greatest Weight with the Greatest Ease. We then are Doing the Greatest things when we seem Doing Nothing. The Leagues of Princes are Examined in Retirement: the Laws of Kingdoms are there Conceived: there those Edicts and Proclamations are fitted, that are Publickly promulged, and praised among the People. If in any Thing you would be Excellent, you must be much alone. Historians, Philosophers, Physicians and Divines, acquire the Excellencies of their Degree in Retirement. So do Poets, Lawyers, Councellors, Magistrates and Orators. If Thou wouldst be Excellent in Wisdom and Glory, thou also must spend many Days to Adorn thy self with those in Retirement. Those Glorious Things which seem in the Beginning to Allure us from it now appear the greatest Incentives that Necessitat us to it: And tho we should grant, that Dominion and Power are best Enjoyed, in the presence of those who are Living Souls,12 becaus of the Pleasure of their Lov and Communion: yet is that Honor and Glory we desire, by Retirement attained, becaus there we provide those Materials, and Clothe our selvs with those Ornaments, that are necessary to our Exposure. Where Shall a Man find the Ways of Meekness Humanity and Courage, unless in Privat he meditateth on them; and Digest those Precepts in is own Soul, which perhaps he hath heard before in Publick? Where shall a man meet with the Rules of Prudence; or learn those Arts wherby He should 11

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Marginal gloss in Script B: heer it is cleerly demonstrated that Retirement does best qualify all persons for Publique Service. Marginal note or revision in Script A perhaps intended to be inserted, but insertion point is unclear: for the Attainment of Happiness And Virtue.

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order and Subdue His Passions; or those Motivs, upon which he should Direct his Affections: if he ponder not upon them in his Privat Solitudes? Verily It is as reasonable to go to Sea without Ship Sails or Mariners, as to launch abroad in the world without these. It is a more Arduous Thing, to Govern the World, then to Rule a Kingdom: And as much more profitable to Him that doth it, as the World is Greater then a Princes Dominion. To appear in Glory among the Sons of Men, to be Divine and Honorable, to Inherit Ages, to Possess all the Joys of Heaven and Earth, is a Deeper Secret, then to be attained in a little Time. To be the Joy of Assemblies, and to stand in the Congregations of the Righteous,13 as one that reapeth their Universal Praises, and is Advanced, as the Darling of God and Nature: is far Greater then to hav gotten Skill in Chymistrie, or to hav been made an Exact Historian, or Grammarian. but to possess all these things after the Divine Image, is most Glorious. To inhabit that Light which is inaccessible, and there to Enjoy them: to liv in Secret, and thence to behold them, is with the Diety to see, and Continualy to feel them. Were all men innocent, Exposures would be far more safe and Happy then they are. there would be less in them either of Danger or Temptation: But now we hav so many poysons to Correct; so many Injurious and Sour Humors to meliorat, so many Thorns and Briars to handle; so many pervers and Malignant Spirits to deal with: a man would think Retirement a Blessing conceded from Heaven. And embrace Solitude as a little Breathing Space, wherin he may be Exempted from a lesser Hell, or Earthly Purgatory. But becaus this may very much be Corrected by the Chois of Company, we shall not proceed upon such a Deep Advantage. Rather we will shew how much Retirement is to be preferred abov the Best Company I ever yet met with: and upon what Causes we are to prefer it. Forty yeers Concealment, for forty yeers Exposure, was the Proportion in Moses.14 But when we Consider the Great Skill that we stand in need of, and the Abundance of Work that we hav to do; our Saviors Example may seem more Eligible: whose Proportion of Retirement, was ten yeers, to one of Exposure. For the Term of His Concealed Life was Thirty full yeers, and that of His Publick less then Three. 15 He Spending ten parts of His Time in Secret towards God, that He might spend one profitably among men. Not but that he was able much Sooner to hav gon abroad: but this He did for our Example. In which He laid upon us the Greater Obligation. Our own Weakness and Corruption doth more Necessitat us, then that of other men. How full of God 13 14 15

See Psalms 1.5; 111.1. See Exodus 7.7 and Acts 7.23–30. Marginal comment in Script B: Tho: our Saviour would not Enter into his Prophetical Office, till he was 30 yeers of Age (the Age in which the Jews admitted their priests) yet had he not designd to make Retirement Exemplar onto us, he could have as well lived in publique Exposures as in private humble Retirement; and being we are to Imitate him in all his Imitable perfections, How Easy as well as happy and safe is it to Imitate him in this: wherin The most publique Capacities may find Enjoyment, if they would but Abstract all the Time from their Necessarie Employments, which they bestow in Vaine Conversation, how much more easie for private persons to attaine this. did not the Ignorance of its Excelency, make them foolishly Exchainge this Blessing for Vanity? (See Luke 3.23.)

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ought He to be, that doth intend to Conquer the whole World? With what Principles ought he to be armed that goeth amongst their Ingratitudes and Censures? And how full of Light ought he to be, that would resist the Current of their Customs and Opinions? To giv is the Greatest Sensuality in the World. and to be Doing Good, the Highest Epicurism. He therfore that intendeth a Voluptuous Life, chuseth the most chois and Excellent Company, that he might Giv and be Doing Good, with the greatest pleasure. But many times like Waspes in Hony combs or unwelcom Flies in pure liquors, other persons fall in, for whom we need to be prepared. That will watch for our Halting; misinterpret our Meaning; misrepresent our Words: offend; take offence; be Churlish; profane, Censure, Exasperate: So that tho with some we hav Secure and Heavenly Libertie; we must of necessity be fortified and Prepared for all: And be as well Armed when we are made Publick, as if all the World were wholy Vicious. Nor is the Kindness and Favor of Friends so pleasant, nor the Conversation of Discreet ones so Delightfull: but that one Sour Herb shall imbitter all: nay Derive Greater Bitterness from the Beauty of that Conversation, which it apparently Hinders: So that were it not for the Benefit which we mean to do, the Pleasure is Greater of Abiding at Home. But Suppose our Conversation free from Intruders. Our most perfect friends hav som Dissonancies, that Crack the Harmony. Discords towards us, and Defects in themselvs. It is Infinitly Delightfull to pour out ones Soul into anothers Bosom, while we are open and unfold the Mysteries of felicity. Especialy if it be to a person whom we lov, and that Delighteth in them. But after we hav discoursed the Principal Heads once over; there is a Certain Aversness to Talk of them again: and they run out into Vulgar Discours that is Heavy and Unprofitable. Which to a Man that tastes the Joys of Heaven is unwelcom: and always a Diversion Cruel and Unseasonable. A Close Illimited Friendship is a Divine Enjoyment: could it be always pure, Sincere and perfect. But so many thousand Things conspire as Ingredients to compose and make up a Perfect friend, that I shall sooner Expect an Angel to be Conversant here on Earth, then such a Person. 16 A Friend must be infinitly Faithfull, Tender, Honorable, Learned, Meek, Couragious, Humble: Innocent: Deeply Affectionat; Loving beyond measure, and in All Things exactly like oneself. for wherin ever He is unlike there will be Jarring and Discord. Dislike and Dislikenesse go together. Especialy where Resentments are Keen and Violent. And if the Temper be lively and vigorous in my friend, the Resentments will be: if it be flat and insipid, there is an Abatement of the Pleasure. I confess that a Golden and Complying Humor, will smooth and Polish many Asperities. However this Inconvenience will ever attend it. He that hath a friend hath two to please: two Judgements to Satisfy; and two Wills. His own and anothers. Which here upon Earth is Inconvenient. It is better only

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to hav an infinit Benevolence toward all the World, a Moderate friendship with the Good and Excellent: an Intire Illimited friendship with God alone. Second to friendship, and very like it is the Allurement of Marriage which withdraweth from Retirement. I call Marriage Second to friendship, becaus therin tho a Man does communicat fortunes and Estates, yet He is not bound to communicat His Thoughts, a Reservation of which is the Destruction of Friendship. A man may marry a Wife for other Ends, then that of Her being his Counsellor. Nor does he need to approve Him self in all His Actions to Her Imagination. Tis otherwise in Exact and perfect Friendship. 17 Wisdom and my Friend must be united, or I at Variance with one of the Twain. For he that hath a friend, in all Things approveth Him self to, and pleaseth His friend. He preferreth His friend abov Him self, and for no Caus will Displeas his friend. His friends Displeasure being His Severest. As therfore such a Friendship is not convenient here upon Earth, becaus this World is not Capable of it. So likewise the Ties of Marriage are inconvenient, in their Degree, so far as it approacheth near it. I would be Disentangled from all the World, but God alone. Free to Suffer and to follow Vertue. Quick and Agile to serv the World. Ready at all times with out Encomberance, to Sacrifice myself for Mankind. And tho in all these it is possible to hav such a Mate, as will conspire with one, and perhaps Strengthen one, by Ingenuity, Dexterity, Zeal and Courage. yet a Mans person will necessarily be more Confined, the Singleness of his Honor be much abated, many Encroachments of Care arise, and the very Pleasures of his Bosom, Disturb his Serious and Majestick Enjoyments. To give one Self wholy and Singly to God, where one is Capable of it, is to embrace that Counsel which our Savior giveth: when he saith, He that can receiv it, let him receiv it.18 It is not mine but an Apostles Judgement.19 I deny not, but that those who are necessarily Entangled with Earthly Cares may without any Treason to themselvs or their Happiness, marry if they pleas. Becaus those very Cares hinder them from noble Exposures, and break the Union of their Retired Thoughts, as much as the Mingling of the Talk of a Wife. Their Spirits are Debased from Generous undertakings by the Burden of their Estates. They are restrained from many Glorious Engagements by the Necessity of their Affairs: and denied the Diversity of Remoter Business: that is of Benefiting many and Distant Famelies. A Way that few men enter into. But all those would be hindered in me. God having so Constituted my Life that to alter it any way, would be a Disadvantage. But abov all that any Grit should get into my Oyntment, is palpably inconvenient. for where all Vanity and worthless talk are Excluded, and the whole Life united in God, Heaven is present, beyond all the Imagination of any Strangers, here: and the World turned into Peace and Glory. It remaineth therfore that I retire into God: And lov all Mankind in Him, after His Similitude. That is, evry person in the whole World, with as near and violent affection, as I would my Wife, or my Dearest Friend: in the Light of 17 18 19

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His Lov enkindling mine Affection, and in the Light of His favor beholding evry Object: Endeavoring also to lov all that He loveth, with an Equal measure. for as His Lov is the Rule of ours, so is the measure of his our Standard. Who since like the Sun, He equaly Shineth upon all the Stars: we also, like Him must equaly Shine upon all. yet most Strongly upon those that are nearest Him: for those that are nearest Him are most Glorious in Beauty: and those that are so, most to be Beloved: His Image therfore must Shine on all, with an Equal Tendency to lov and honor: yet Act and Express it, in a Degree proportionable to the Excellency and Merit of Evry Object. I will not Denie, but there are Several Relishes and Excesses of Lov, which God shows to one more then to another. But then they are Diversities all founded upon the same Basis of Infinit Lov. And it is the Intuition of this Lov that I retire unto. The Imitation of which I desire to make my Blessedness and Glory. As for the Immediat feeling of those Sweet Affections, with which we are Delighted, in a Closer Approximation to certain Persons: I shall refer to the Suavities of such Charming Allurements to the other World. where I shall partake of them with Greater Fulness, and less Danger. In the mean Time using only so many of them, as will serv to Quicken my Dying Taste, and revive a little my failing Coal, when it is ready to Extinguish in Solitude and Devotion. And such Encounters will I hope for, as shall still awaken me from feared Lethargies, that are stealing on, after the Best and Sublimest Raptures. For this Purpose Solemn Assemblies, Afflictions, and Contradictions are very useful. One Great reason, why our Savior, who is rightly stiled THE GREAT EXEMPLAR, remained Single: was becaus in His Solitary and Virgin State, (as He was more fit to be Beloved) He could more easily apply Him self to many Persons. For it becoms Him that would be the Son of God to be wholy evry ones. And He that would be wholy evry ones it becomes him to keep Higher then Privat Engagements. that he might be the Right of all with a Great Indifference. This Rule is not Universal, but it holdeth infallibly in Public Ministers. God is that first and Sovereign Friend. whose it is to Supply all our Wants, in the Absence of other friends. And this if we Discharge our Office, He will certainly do, according to His Riches in Glory. 20 It is not therfore that I should fear any Poverty or Inconvenience, by withdrawing from Men. for He has shewd me His Fidelity abundantly already. And it is easier for Heaven and Earth to pass away, then Him to forsake me. My friends therfore I will lov in God, according to the Nature and Order prescribed, by their Estate and Vertues: but to Him only will I individualy cleav. And whatever Excursions I make in the World, to Him will I return as to my Proper Centre. Whose Lov is more High, Holy Divine and Blessed then all other Loves: more Great Wise and Immutable: more Honorable Sweet and Secure: in evry respect more Satisfactory Profitable and Delightfull. There is but one Thing more that can possibly tempt or allure me abroad: And that is the Life and Salvation of Multitudes. A place is before me, where 20

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there is a Tatterd Estate, an Uncertain Maintenance, a Wilderness of People, a Factious Divided Turbulent Assembly, and nothing to be Expected but Labor and Poverty. To go among them, is to com down from Heaven to Earth, and to exchange my Glory Peace and Repose, for Contempt Weariness and Travail. Yet when I consider how Jesus Christ being rich made Him self poor for our sakes,21 and that this is a Place where if the People receiv any Notable Benefit, it will be of Publick Influence to a whole Kingdom. I am willing to exchange all my Liberty and Blessed Retirements, for that life of Toyl Weariness and Want, being allured only with the Sweetness of Success and doing Good. That Tenderness and Compassion, which moveth us to yeeld to others, by way of Pity and Compliance, is, not seldom, a Snare that Captivats. Where it overthroweth the Strength of Judgement, it vilifies the Person, and Weakens the Man. So that Hardiness in Suffering others to be Miserable, where they are Irregular, is a necessary Part of Manhood: the Contrary Destructiv to Honor and felicitie. To Honor, becaus it debaseth a Man greatly, in the Eys of observers, to step out of his Rank, and break order, that he may do those things that are pleasing to another: to felicitie, becaus it tempteth Him to inconvenience Him self and All, for the sake of one. The Lov of order and just Perfection, is the first Affection of a Wise Mans Soul. When a man hath don any thing amiss, if he will not be held in the Cords of his Sins, and make a Chain of his offences; he must resolv to bear the Indignation of another. For in the breaking of an Evil Custom, Censure is Expected: and great Opposition in leaving Engagements: especially where others are Interested and Concerned. Dishonor is an Ornament, when Vertu weareth it. Especialy then when Amendment purchaseth it. And if Evil Custom, or former Engagements, hav made it Difficult for Thee to retire: fear not the Acrimony of any Spirit, nor the Dishonor from thence arising. Concern not thyself too much, nor use thou too much Prudence in the Manner of withdrawing. Resolv rather to Accomplish what is fit, and most pressing, what ever it cost Thee. For too much Wariness becomes a Snare. And while we strive to heal and prevent Inconveniences, we fall into them. Retirement itself is the Best Remedie: And the only fortification against all Dangers. And for those Accusations which lie concealed in anothers Soul, at the Day of Judgement when they are all Opened. will not shame Thee, but be thy Glory. Becaus thou didst Cross thy Compassion and reject thine own Honor, for the friendship of God. Save me O God, for the Waters are come in unto my Soul! I sink in deep Mire, where there is no Standing: I am come into deep Waters, where the floods overflow me. O my God, thou knowest my foolishness, and my Sins are not hid from Thee; Thou Knowest my Weakness, and how Deceitfull my Heart is: O my Rock, be not Thou Silent unto me. Let not them that wait on Thee O Lord God of Hosts, be ashamed

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for my sake: let not those that seek Thee, be confounded for my sake, O Lord GOD of Israel. Oh that I were like him who said, for thy sake I have born re proach; Shame hath covered my face. I am becom a Stranger to my Brethren; and an Alien to my mothers Children. For the Zeal of thy Hous hath eaten me up: and the Reproaches of them that reproached Thee, are faln upon me. All the Comforts of the whole World, are but very Vanity. Deliver me out of the Mire, and let me not Sink: from those Dangers that persecute my Soul, and out of the Deep waters. Let not the Water flood overflow me, neither let the Deep Swallow me up and let not the Pit shut her mouth upon me. Hear me O Lord for thy Loving Kindness is Good: turn unto me according to the multitude of thy tender Mercies. Hide not thy face from thy Servant, for I am in trouble becaus of my Transgressions: Hear me Speedily. Draw nigh unto my Soul and redeem it: Deliver me O Lord from the Robbers and Destroyers. Whom hav I in Heaven but Thee; and what is there upon Earth that I desire besides Thee! A Day in thy Courts is better then a thousand. I had rather be a Door Keeper in the Hous of my God, then Dwell in the Palaces of Wicked men. O that I might live in the Beauty of Holiness, for evermore! O my GOD, my Strength, in whom I will trust, my Buckler, and the Horn of my Salvation, and my high Tower! O my Exceeding Joy, Draw me, that I may run after Thee: Awake O my Father and my Lord to Save me. Thou that art all in all unto all, make haste to Help me. Enable me in an holy manner to return unto Thee. Make me Holy as Thou art Holy; O Thou Holy One of Israel. Then shall my Soul sing unto Thee, my Soul shall sing aloud unto Thee: I will teach Transgressors thy Ways, and Sinners shall be converted unto Thee. My Hands also will I lift up unto thy Commandments, which I hav loved: and I will Meditate in thy Statutes. I will Sever my self from all the Unclean: and I will Dedicate mine Eys; and my Tongue, and my Hands unto Thee. They then that fear Thee, shall turn unto me, and those that hav known thy Testimonies. We will rejoyce in thy Salvation all our Days: and Triumph forever in the Works of thy Hands.22

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After the Soul hath dedicated it self unto God in a Stable Resolution of Retiring from all the World to Enjoy him then in a qualified Sense may it look upon it self as A Holy Thing; Hallowed, and sett apart for God, Then it is Resignd and given up wholly to him, and his Will is Transformed into the Devine Will, his heart safely Trusts in him, and Commits himself to him Following him by Faith, till it Enter into its Rest which Alone is God, who Alone hath Al-Sufficiency, in himself, and becomes soe unto All those devoted to him, whom therby he qualifys for the service of the World. 23 It is the Wisdom of God, to reserv unto Him self, the Property of AllSufficient. Who secureth to Him self the Royal Prerogativ of Satisfying the Soul; by making the Sweetest Conversation at last Tedious. Let the Best Company in the World meet together, they must at last be Weary of one another: They feel either a Necessity, or som Strong Inclination forcing them to retire. Drunkards can not Carous and Drink for ever: At last Sleep and Sparings disorder them. Dancing is pleasant, yet cannot be continued abov two or three days, were men constraind to it together; it would be no Recreation, but an Ingratefull Bondage. so, for all other Games and Disports, Hunting, Hawking, Bowling, Dicing, Cards, etc: an Eternity continued in any of those, would be a Weary Vexation. like all Temporary things, they must receiv their Period, and Die in the End. Even so must the Wisest and most learned Conference, the Greatest and most Glorious Interview, the Richest and most Splendid Feast; the Sweetest and most lasting Mixture of Divine Affections. There must be a Respite by variation, to Shew the Necessity of Coming unto God. With whom the longer we remain, and the more we Convers, the more Blessed and Glorious we become the longer we remain, the longer we may, provided we walk in the Light of Wisdom: and see the Diversity of those Employments, that may be had in His Kingdom.24 Retirement being the Repose of the Soul, and the field of Mens true Enlargement. wherin with God he may walk at libertie and never be bounded, is that wherin he may ever meet with New Recreations and never be Weary, New Beauties, Employments Diversions deceiving the old, taking up his Soul, and Drawing Him by their Allurements to an Everlasting Life of Happiness and Glory. In so much that He may justly say with the Spous in the Canticles Draw me, we will run after Thee, becaus of the Savour of thy Sweet Oyntments the Virgins love Thee. 25 Yet even here, there is such a Necessity of Doing Good to others; that unless a man can make Retirement his Calling, and Spend his Days in preparing Things that shall Benefit the World; he must come abroad; and somtimes be Conversant among men, that after Weariness he might be renewed. for in Order to others we must enjoy our Selves. God in His Wisdom Ordaining this, that he might unite Men together. For had they no need of refreshing themselvs by Vertuous Actions one with another, it might possibly follow that like a Rope of Sand, they would be disunited, and fall to pieces. No man standing in 23 24 25

This abstract in Script B begins the third section of the treatise, ff. 7r–9r. Interlinear note in brackets in Script A: Insert that in the margin. (Applies to lines 590–597.) See Song of Solomon 1.3–4.

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need of others, evry man then might single out him self, and abide alone. Wheras now we are all made in Communion with God, to Enjoy the Benefit and Delight of others. His Divine Bounty so Wisely, and Sweetly Disposing Things, that we might be Blessings to them, and they to us: and in this, He to us all. Hence we conclude, that our Life is to be Spent, not only in Retirement, nor only abroad. Life is made Harmonious, by a Sweet Mixture of these Extremes, and a Wise Improvement of both. That as God in Him self doth Enjoy all Things, in Order to all, so might we. For to Enjoy all, and yet not in Order to all is Defectiv. We are quickned and awakned by Conversation. One Estate is fed by another. For as no man can live without Breathing; which is a Reciprocation of Drawing in, and Returning Air: so neither can any man live Happily without a Mixture of Business and Retirement. We so therfore ought to retire, that we might gain Strength to manage our Business; and so wisely to enter into the World, that we might be more Great and Vigorous in our Retirement: making either of these Confer unto other. For in Retirement we see the Light in which we Act abroad: Abroad we do the Deeds, that Enrich Retirement with Delight and Glory. Bees flie abroad to make Hony, but eat it at home. Abroad we do those Acts of vertue, whence Pleasure and Honor ever arise. If thou art a Privat man, and dost negociat only with Cattle and Herbs, or shops, and Merchandice: remember that Thou hast lost the Greatest Pleasures of an Enlarged Life. And that Magistrates and Ministers, discharging their Duty, in Administering Justice and Negociating with Souls, enjoy Hidden Sweets, of which Thou hast no Experience. yet in Meditation thou mayst Enrich thyself with these: and rejoyce that there are such Heavenly Entertainments, while thou art Solitary. Content thyself with the Humble and Innocent Discharge of thy Privat Duty. And Bless God that from Servile Toyl thou mayst retire. Those External Labors, and Cares of the World are Usefull and Accepted: tho they are not filled with the Interior Sweetness and Substance of Felicity. Being Moderat, in their Places they contribut to it. And are like Peace on Earth, tho not Joy in Heaven. They hav thus much of Retirement, that there is no Evil in them. And thus much Benefit, that they heal the Weariness and Burden of Time: making Retirement more Desireable, and more Delightfull. When thou art abroad abov all be sure thou place thy Felicity in Vertuous Actions. Preferring Justice and Mercy among the Sons of Men, and love to thy Neighbor in the Church and City, abov all the Pleasures of Domestick Care, and all the Advantage of Privat Gain. If thou art a Magistrate Study the Peoples Welfare. and Spend thy Retirements in finding out Ways of mingling Judgement and Kindness. Expressing allways Kindness to Mens Persons, even to the Greatest Malefactors: Severity against their Vices; Lov to Vertue. For by so doing thou Shalt be Safe and Admired: oblige by Denying: be honored in Punishing; Reverenced by thine Enemies, Delightfull to thy Friends; and gain Power to

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Glorify God and Please him more which is the true End of all our Greatness and Glory. If thou art a Levite that attendest the Altar, remember thou art advanced to the most Blessed Wish of the Greatest King. One thing hav I desired of the Lord, that will I seek after, that I may Dwell in the Hous of the Lord all the Days of my Life, to behold the Beauty of the Lord, and to Enquire in His Temple. Remember thou art one of those of whom Deborah speaketh, That are delivered from the Noise of Archers in the Places of Drawing Water. That is, that inherit the peace of the Tabernacle, where they pour out water in token of Repentance and rehears the Righteous Acts of the Lord. Remember that the Promise is fulfild to Thee, wherin the Highest Blessings are Expressed together, They Shall be Priests and Levites unto me saith the Lord. Seek the Secret Service of God, Examine what they do in his Courts, and thou shalt find that they are doing the Work of Heaven. Bless ye the Lord, all ye Servants of the Lord, which by night stand in the Hous of the Lord. They are feeding upon the Sweetness of his Kingdom, they are Meditating upon the Excellencies of his Laws, they are Contemplating the Glory of his Works, and making Mention of his Loving Kindness in his Holy Temple. They are talking of all his Ways, and rejoycing in his Mercies, recounting his Benefits, and Singing his Praises. This they do in ten thousand Temples, and thou mayst do it in Communion with them. Exhorting all the Nations to Praise God and all the People as David did: Prais the Lord. Prais ye the Name of the Lord. Prais Him O ye servants of the Lord. Ye that stand in the hous of the Lord in the Courts of the hous of our God; Prais ye the Lord, for the Lord is Good, sing Praises to his Name, for it is pleasant.26 Idle and Dumb Retirement is Death. but True Retirement is Life is Rest and Heaven. True Retirement is Retirement, not from Vanity to Nothing, but from Vanity to Glory. Where thou mayst see thyself the Sole and Soveraign Beloved of God, and so Discern the Causes of Thanksgiving as to Stir up the Ages and Kingdoms to behold thy Glory. Which is the Mirror of thy Fathers. And like David, be willing to build Temples, and Constitut Orders of Priests and Levites, that Shall continualy prais Him, Night and Day for thy Felicity. As if all the Praises in Heaven and Earth were ministered to Thee and on thy Behalf: and all the Temples in the Whole World were Erected for thy Service, and thy Pleasure. The Levites ministered to David, why should they not minister to Thee in like manner? They sang his Praises to God, why not thine also? Thou art Blessed, as well as He. A man is never Happy till he cometh to Esteem all the Temples and Churches in the World his own.27 For when a man is Happy, Happiness appeareth so Divine; that he would set all the Angels and Cherubims more then millions more on Work, to Prais God, for the Great Felicity to which he is Exalted: and desire Kingdoms to be Created to Glorify God for His 26 27

See Psalms 23.6; 27.4; Judges 5.11; Psalms 134.1; 113.1; 135.1–3. Marginal note or revision in Script B perhaps intended to be inserted, but insertion point is unclear: [So his?] owne as if for him alone; and [best?] his: when employd by all to the Honor of that Great God who is the Sole Soveraigne and Common Father of us all.

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Blessedness. Blessedness being a thing so infinit, that it cannot rest in Contentment, but overfloweth Endlessly in Praises. By which means it cometh to pass that all the Temples in the Whole World are evry mans Right that is Divine and Blessed. Retirement, as it is a Cheap Estate, Safe, and easy to be attained: so is it likewise a free Estate. In Conversation oftentimes we are confined, with respect and fear: and almost ever receiv Laws from the Eys and Sences and Desires of others. The Customs of the World are hardly resisted, the Spirits of men (but with trouble) Displeased, their Opinions difficultly overborn, their Affections must be servd and their Censures avoided: Our Thoughts are restrained, our Words and Actions must needs be conformable to the Will of our Company. Unless we do what Great and Blessed men ought, Assume a Liberty wherein we delight, and that is, to reprove the Vices of the Age in which we live,28 to undeceive the Company in which we are, and tho we suffer Shame and Reproach for it, to introduce the Wisdom and Goodness of God, as the only Things fit to be Discoursed. How difficult this is I need not declare. And I am sure Retirement is better, till the Difficulty be removed. Where we may freely Enjoy the Government of our selvs, do what we will, Think what we will, Speak what we will. Lie down when we are Weary, sit when we are Disposed, Walk when we please, being Lords of our selvs and our own Actions. Especialy we may Pray, Sing Praises, Meditat, Consult, flie like Eagles over all the World, and in our Contemplation imitate the Angels. In Retirement man approacheth to his Power: and hath no other Rules to conform him self by then those of Interest and Advantage. What is most Profitable that He may do nor does any thing impose a Law upon his Actions but his Blessedness and Glory. If any one object that Gods Glory is the End and Scope of his Actions, and is therfore his Law, the Answer is, that as God and He so the Glory of God and his Blessedness are united. Neither doth the Glory of God require any thing of him, but that which is Supremely conducive to his own. I know that retirement seemeth an Estate of Impotency and Weakness for what is more naked then a Man that is alone, what is more Desolate what more Weak? A Solitary Man is a Prey to Thievs, a Prey to Wilde Beasts, a Prey to Enemies. But He hath nothing to lose. His Treasures are too great to be stoln. While he seemeth alone, he is accompanied with Angels, and present with the Ages. He seeth them all: and is endued with Power so Great, that neither Wilde Beasts nor Thievs nor Death can injure him. His Joys are permanent, and his Riches for ever. What Power may we Esteem the Greatest, what the Best what 28

Marginal comment in Script B: But it’s highly Requisite that person who reprooves others should himself be Innocent of what he reprooves in them: and of all other Gross Crimes whatsoever otherwise [. . .] does but Reproove Sin; and often times cause more because an Imperious Act to Reproove another who is not Subject unto us, Except with Great humility and Caution, with Wisdome and discretion ourselves being not peccant of what we reproove in them. it is no small wisdome that is required in reprooving nor noe small Vertue in the reproover shal make the reproov Valuable or Effectuall.

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the most Blessed? Is it not a Power to Enjoy the World, a Power to see and Behold Eternitie; a Power to be united to God in all the Parts of his Omnipresence; a Power to Transform one self to his Image and Likeness? Certainly a Power to Command Armies, and Dispose of Kingdoms is nothing like unto this. But lo Man hath a Greater Power. Namely a Power to Pleas and Delight Him. Being able in Retirement to be a Great Object of Delight unto God, which is the Highest Glory any Created Being can possibly attain. For He can in all the Regions and Places of His Dominion being like God, do such things, Enrich Eternitie with such Actions, and Beautifie Him self with such Virtues, that as if He were the only Inhabitant of Heaven and Earth, the End for which the World was made, yea as if He were the End of God. God Him self shall be Delighted with his Beauties, and all the Angels Admire to see his Glories. What is more Weak then a Man abroad? How easily is he Baffled abused and Contradicted when Company pleaseth? but a man alone like Israel prevaileth as a Prince with God.29 And is like God, if him self pleaseth an Interminable Sphere, whose Centre is everywhere Circumference no where. For with the Light of his Understanding he can fill the World, and Inhabit Eternitie. Which being as God is, an Intelligible Sphere of Clarity and Glory, is a Spiritual Light which none can put out. The Grave cannot bury it. Nothing but his own Will can abolish it. Kings may frown, and Tyrants Rage. Storms may Bluster, and Winds may blow, Afflictions rise Clouds Thunder, Divels Assail Angels Admire and all the Elements be dissolvd with fervent heat,30 the Bodie fail the Earth perish and the Heavens flie away, yet this abide in its Lustre and Glory. It is a Candle which none can Extinguish. The Body is its Lantern, but its Beams are beyond the Heavens. In the Light of Which all Angels Kingdoms Ages and GOD appear forevermore, His Joys and Treasures. That Retirement is here upon Earth the only Estate of true Enlargement by this is evident.31 for wheras a Man in Publick is confined by Opposition, and finds his Honor and Estate Terminated by Laws, being on evry Side surrounded with the Proprieties of other men. when he once entereth into Him self in the Intelligible Light of his Soul and Heaven, He seeth his Interest Enlarged over all, All Proprieties swallowed up in His own, and Him self with God the Universal Heir: His Power illimited in Extent and Pleasure all the Ways of God His Delights, and the Sons of Men his Ornaments, Enemies and Jewels. Enemies perhaps by their Corrupt Inclinations, but made to be Friends by the Laws of God and Coheirs with Him of Heaven. When I consider the Heavens which thou hast made, the Moon and Stars which are the Works of thy fingers. What is man that Thou art Mindfull of Him or the Son of Man that Thou visitest Him. Thou hast made Him a little lower then the Angels, that Thou mightest

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Crown him with Glory and Honor. Thou hast put all Things in Subjection under his feet. All Sheep and Oxen the fowls of the Air, the fishes of the Sea, and Whatsoever passeth through the Paths of the Sea. Thou hast given Him Dominion over all the Works of thy Hands. O Lord how Excellent is thy Name in all the Earth! Who would not retire to make mention of thy Loving Kindness in thy Holy Temple? Thy Temple is Eternity, which Thou fillest with the Majesty of thy Glory. In it I walk here upon Earth. Thou O Lord art my Temple and my Dwelling Place throughout all Generations. I will enter into Thee O Thou who art the Light of the New Jerusalem and the Temple of it. In thy Light I shall see Light, O let me see the Glory of all thy Treasures. I know thy Loving Kindness, who hast made me the Centre of all Eternity, and surrounded me with thy Riches. All thy Loving Kindness to Mankind, is mine alone. 32 O Lord, I Bless and Glorify thy Holy Name.33

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While34 we meditate upon the Effects of Divine Lov, and see his Goodness Dispersed unto Thousands, and Millions of Thousands, but find not our Selvs the Heirs of it: the Wonder is great, but the Vision fruitless. David that Wise and Admired Jew, that Warlike and Glorious Prince, that Royal Singer, that Divine Philosopher, that Triumphant King, and yet more that Heavenly Man, could not with so much Zeal and Rapture hav delighted in Gods Lov to Mankind, had he not been able to recollect all the Benefits which He saw scattered through the World, see them terminate in himself as their End. Becaus therfore in Retirement a Man finds Him self the Heir of the World, as Abraham was, Retirement is the Cittadel of Truth, the Sphere of Honor, the Centre of Rest; The Kings Exchequer, the Paradice of Pleasure, and withall the Metropolis of Dominion. It was a Deep Saying of that Divine Psalmist, They Know not, they will not understand, they walk on in Darkness, all the foundations of the Earth are out of Course.35 Which is cheifly understood of the Opinions and Ways which men take to Happiness. They are alienated from the Life of God, and are apostatized from the True Treasures, which are Great Divine and Heavenly, to Inventions of their own, and Little Vanities: to falshoods and poor delusions. The Treasures of God are despised, the Riches which men hav Created are only magnified. And as if it were impossible to Enjoy the Glories of Eden, we let go the Treasures of our first Estate, and hope only for such as Sin hath occasioned. Cloths to cover our Nakedness, Houses to preserv us from Storms, Treasures extracted out of Oar, Crowns and Scepters the Ensignes of that Dominion, and Blindness which the Corruption of our Nature hath occasioned are all the objects that we dote upon. But of the Innocent and Chaste Delights of God and Nature we are all ignorant, and mean to be so. The Value and Magnificence and Beauty of the World no man doth regard, the Height and Splendor of the Heavens no man doth consider, the Liberality of God in giving us the Seas and all that is therin, the Earth and all that is therin, the Sun and Moon and stars, with the Skies and all there in, is too High, too visible to be noted or remembered. Hence is it that men are Covetous and Complain of Penurie: in the midst of glory. and that having far greater Convenience, set Bounds and Limits to their Privat Estates, and Live comfortably, which is well don; they conceiv what is out of the Circle of their possession, is none of theirs which is ill don. not remembering that all other Men are Diligent for them: and that many Hands are requisite to Subdue so unweildy a Thing as the Earth is, fertile of Curses Briars and Thorns. Hence flow all their Rapines Discontentments Wars and Miseries. an Evil Ey, Envy, Repining, etc. being the Effects only of Conceited Poverties. Wheras he that would be Happy, having the Necessities of his present Estate Supplied by food and rayment, must retire to the fruition of the rest: and Know for certain, that he that lades him self with thick clay, makes him self unweildy, and unable to Enjoy. By Retirement therfore we approach unto Truth, becaus there we see the Verity of Bliss, and the Blessedness of Nature, the Value and Glory of Gods Works, the 34

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Vanity of those who Delight in their own. And indeed, that to be delivered from the Cumber of Estates and Secular Pleasures, is a true Releas from Servitude and Dangers, that in a Quiet Life and Clear Light, we might see GOD and convers with his Glory. Their Opinion is that themselvs are the only Makers of Riches, and that Gods Works are to be Despised for Trifles, either becaus they be Common or freely given. That Clothes are to be regarded more then the Body, and Ornaments to be preferd abov the Members. That Scarcity, not Service maketh Jewels; els the Stars would be Esteemed more, that Men who hav nothing but the Wide World are poor and miserable, and that a Twenty Shillings piece is a greater Caus of Joy then the Sun: that nothing is ours, but what we hav under lock and Key, or at least within a Ring-Hedge; and that He is Great who hath many Revenues. that no man can be Possessor of other mens Delights, nor be Heavenly in his own, that all are Confined, that Men are limited and Streightned by each other, and that nothing before themselvs were born can by any means be to them a Treasure. All these Opinions are fals in the World. In Retirement we see the Grandure and Glory of our True Estate. That Heaven and Earth is first ours, and then that in all Estates, it is more ours, and more richly so, becaus of the Varietie of the Sons of men that much Riches is needless and Superfluous to the Enjoyment of the World, that we are far richer then if Crowns and Scepters should fall out of the Heaven into our Bosoms.36 that the Sons of Men, are our Greatest Treasures as they are God Almighties. that evry man is Heir of all His Works, and that the Best Way wherin they can be Enjoyed is the Divine Image. that we are to grow Rich, not by seeking what we Want, but by Enjoying what we have. that it is Madness to Despise Blessings becaus they are present. that we are all Kings, becaus we are all pleased in all the Places of Gods Dominion. that we are in a Better Estate then we were in Eden and hav more Treasures then Adam had. that all the Ages are filled with Delights, and that one Soul is a Greater Treasure then the Whole World, that all Things considered the World is a Place of Eternal Joys, a Region of Heavenly Light, a Paradice of Glory, and all Kingdoms evry mans Possessions. that to retire to them is to enter into Heaven, and that the way is so perfect wherby all things are ours, that we are to rest satisfied in God with Infinit Joy, and to Glorifie his Name forevermore. We stile Retirement the Sphere of Honor, becaus therin a Man may contemplate how much He is Magnified in the Bosom of God, in being made his Friend, and the End of all Things. That a Single Person should be the Heir of all Worlds, is the greatest Honor in the whole World: and that He should be Beloved of all Angels and Men, is the Joy of Angels, and the Wonder of Men: howbeit that All Ages for this very caus are Open to evry Ey in Retirement we behold, and rejoyce in the Benefit. The Lov of Angels and Men unto evry Person is the Honor we contemplate: so is the Excellency of that Nature with which we are endued, the Glory of those Vertues wherwith we are to be Adorned, the Perfection of that Image in which we are made. All these shew the Greatness of His Lov who Created us, whose Omnipresence and Eternity make the Glory and Honor infinit wherwith it Crowneth us. 36

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Tho men forbear to lov us, tho we Debase and Defile our selvs, tho we miss that Glory which in the Eternity of God is prepared for us, He is to be Admired with Prais and Thanksgivings, becaus His Intention is Pure and Divine. For a Benefactor is not to be judged by the Miscarriage of the Receiver. but his Lov is to be accepted as if his Bounty were Successfull. Since therfore God hath by his Holy Laws commanded Angels and Men to lov us, as themselvs; given us such Excellent Natures, Ordained us to live in his Image, prepared such Beautifull Works for us to Discharge and to walk in, and is so infinit to behold our Beauty: in Hell it self we must acknowledge Him and admire his Goodness: even where all is lost. much more here upon Earth, what ever by the Perverseness of men or our own Nature is taken from us, we must thankfully acknowledg his Lov in the residue. We call Retirement the Centre of Rest, becaus of the fruition of our last End. By many it is esteemed the Place of Repose, becaus therin we are removed from Anxieties and Dangers, Griefs and Troubles. but for this cause it is an Arbor only, not the Centre of Rest and Repose. When we enter into Rest, we enter into Heaven. Rest therfore is a Comprehensive Word, and signifies more then Men do imagine. It is not a Ceasing from Employment, for man without Employment is a restless Creature. but a Varietie and fulness of Business. Neither yet is it any Business. Man is an Inquisitive Creature, and would fain Know, whether he hath the best Objects, to be Employd upon, the best Offices to be Employd in, and the Best Faculties to be Employd at all: and unless he hath all these he can never rest: that is can never rest Satisfied. His Desires will be Gaping after higher Attainments and his Spirit Wonder, they are not Granted. Nor can he ever prais the Dietie with full Concent, till he finds them conceded. What the reason is wherfore they are denied, since God is infinitly Good, and he infinitly Willing to sing Glory in the Highest, he will never find. If therfore He find his Powers and the Objects of his Powers less then Supreme, it will turn the Edge of all his Joys becaus that breeds a Secret Suspicion that God is not infinitly Good as He is pretended to be. But God him self being one Object and most Excellent, all other Things Objects too, and most Excellent; His Soul an Agent and most Excellent, the Employment of it, in the Divine Image, and most Excellent: the Soul attains herein its End: for which it was made by being made to Covet the most Excellent Things. All Objects being most Excellent which in Retirement we behold, it cometh to pass hereby, that Retirement is the Sphere of Treasures. the Point of Concurrence, wherin all the Influences of Heaven meet, the Pupil of Vision out of which all the Rays and Beams of Sight disperse themselvs and so like God, an Invisible Sphere of all his Kingdom. All which ariseth from the Soul and that Excellency therof. For as Souls are the Greatest Treasures in Gods Exchequer. and the most Glorious Things that Enrich his Kingdom, as they are Objects of our Enjoyment: So, as they are the Possessors and Enjoyers themselvs, all Ages may be present before them, all Objects neer unto them, and all Excellencies discerned in them by a Secret Vertu and Excellency that is in them. Retirement being made by this means a Kind of Hidden Conference with the whole World. As a Golden Link annexed unto this, it must needs follow that Retirement is the Paradice or Palace of Pleasure. For all Pleasures will naturaly flow and overflow

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in the Soul, where once it enjoy with such Circumstances the pleasure of Loving and being Beloved. for to lov in the midst of Riches, and in the midst of Riches to be Belovd is the greatest pleasure in the World. Glory and Honor in being Beloved of Angels and Men; Power and Dominion, in being exalted over the World; Riches and Treasures in having all the Contents of Heaven and Earth: a Crown and Kingdom in the Bosom of God. are the Greatest Delight that can be given and received. It hath the Pleasure of seeing all the Joys of God her own. All the Affections of the Holy Angels her own, all the Powers of men her own, all the glory of Time her own; and Herself sitting in the Throne of God, Beautified with his Image, surrounded with his Treasures Praised and Honored in an Assembly of those that are Kings of Heaven, while all the Riches in Heaven and Earth serv her in Ministering to them, who are Great in Beauty, and of Whom she is Beloved. When I consider O Lord the Sons of Men, and the Holy Angels which Thou hast given unto men: What is Man that Thou are Mindfull of Him or the Son of man that Thou Visitest Him? Man is the End of all thy Works, the Soul of Man is thy Bride and Bosom. Yet thou hast given the End of all, to one O Lord. How Wonderfull art Thou O God how Excellent in Working! There is no End of all his Magnificence: Thy Greatness is Unsearchable. One Generation shall prais thy Works to another, and Declare thy Mighty Acts They shall abundantly utter the Memory of thy Great Goodness and shall sing of thy Righteousness. All thy Works shall praise Thee O Lord, and thy Saints shall Bless Thee. They Shall speak of the Glory of thy Kingdom and Talk of thy Power. I will make Known to the Sons of Men his Mighty Acts, and the Glorious Majesty of his Excellent Kingdom. Thy Kingdom is an Everlasting Kingdom, and thy Dominion Endureth throughout all Generations. In this it is infinitly Glorious, that evry one is a King who is a Subject in the Same. And Thou among thy Saints, art a King of Kings and a Lord of Lords. All the Riches in Heaven and Earth prais Thee, and Serv Thee in evry Possessor. O my God, how Excellent is thy Name in all the Earth! Thy Glory is above the Heavens!37

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See Psalms 8.4; 145.5, 10–11, 13.

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Heer are Farther Inducements to Retirednes from the Example of holy persons, and the Felicity of living in Communion with them and the possibility by devine Assistance to Enjoy all Glorious Objects, as devinly, at least as desirously and sweetly as they did.38 Retirement is therfore only hated, becaus the Employments of Retirement are things unknown. What Adam did in Paradice, What Moses in the Wilderness, 39 what Elijah at the Brook Cherith,40 while he tarried there so long, few can imagine. Yet are there certain Rules wherby we can Discern their most Secret and Hidden Thoughts, and have Communion with them in all their Solitudes. When Jesus was in the Wilderness, 41 and John the Divine in Pathos,42 neither of them was alone: the one was present with all Ages, and the other with God in all Places of his Dominion. The Procedure of whose Thoughts, since it is the Rule of ours, that we might enter into the Inmost Room of the Deepest Bosom, and see the Secret Light of the remotest Brest. Nothing is more Expedient then that in our Retirement, we Should first find out the Clew that leads us into those Hidden Labyrinths, and those Rules by which we may make it Evident, that we can certainly Know, not only that such Persons were in Being, but that they had such Thoughts, such Desires, and such Affections; such Attainments and such Enjoyments, in which we may truly say the most solitary Parts of their Time was spent.43 When we undertake to Disclose Adams first Imagination, we seem Arrogant:44 yet unless He were Defective in the first Instant, we can certainly tell: and find it of such Importance that it should be the Mirror and Exemplar of all ours. for when he first waked out of his Dust, and saw so Magnificent a Frame, as that of Nature is, to entertain Him; his first Thought was a Mixture of Amazement, Wonder, Joy and Reverence, to see Him self Exalted by the Dietie to such a Great Dominion in a World so Glorious. For certainly He had such a measure of Intuitiv Knowledge that He Knew Him self, and Knew there was a God whom He felt within Him: And that the World was made for his Sake, and that Him self was Lord and Possessor of it. Neither is the Wonder more Astonishing then Delightfull, when we feel in Retirement, that we can enter into, and be present in all Ages. for it gives us cause of Contemplating the Nature and Excellency of the Soul with Wonderfull

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This abstract in Script B begins the fifth section of the treatise, ff. 11r–14r. See Exodus 3 and 4. See 1 Kings 17.1–7. See Matthew 4.1–11 and Luke 4.1–13. See Revelation 1.9. Interlinear note in Script B: Vid: in Admiring, Praising, Loving, and Adoring God. The object of the reference is unclear; it may refer to another of Traherne’s works. Underscored with marginal comment in Script B: It would appear Arrogant and were indeed soe: if we should pretend a minuite, Exact, knowledge of Adams Imaginations: but by our owne Souls we can [feel?] his Sentiments soe farre as we can make True Apprehensions of him and of all those Objects present unto him in such an Instantaneous manner as they were.

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Pleasure, since as the Attainment is Miraculous in him that made it,45 so is the Hope of which it is an Indication, Soveraign and Celestial in him that Enjoyes it. for by this Means the Gate of Eternity is open before Him, which cannot be enterd any other Way but by the understanding: And evry Object in all Eternity is so near, that it may be most Exactly seen and fitly Enjoyed. The Helps wherby we Discern the Nature of evry object, the Excellencies in it, and evry Qualification of it, even to the smallest Circumstance, are infinit. Insomuch that we may as freely and familiarly convers with the most Remote, as we may with the Nearest. All Things being to be seen in a Celestial Light, equaly Strong clear and Divine. And being when they are seen, as much ours, and as much our Treasures, either as God could make them, or the Soul of Man conceiv. And this is the Proper Effect of his Bounty, and the only Means of our Exaltation. The Rules are so Certain wherby we Discern Adams Thought, that they will Discover even Gods, if we Apply them to Him.46 May we but Assigne Three Things, and assure our selvs of them, we may know any Thought in the whole World. And they are his Principles, his Interests, and his Object that thinketh. His Principles imply his Nature, his Interest the Relation of his Nature to the object on which he thinketh. and if we once Know the object of such a Nature, the Interest and Principles will quickly Discover all the Imaginations which he hath about it. Thus I see Three men looking on a Purse of Gold, the One is composed altogether of Earthly Principles, Distrusteth God, prefers him self, Confideth in monies, and Delighteth only in those Things which monies can command: his Principles immediatly Suggest his Interest, and tell me plainly what Thoughts he hath of the monie, how he Prizeth it, and Covets it. Achans Ey and a Babylonish Garment,47 or a Wedg of Gold objected before it, little need a Tongue to be the Interpreter. Another is made of Just and Generous Principles, which are as it were the middle between Earth and Heaven, He delights in Vertue, and Knows the Worth of Honor, and loves his Neighbor. This man, desires the right Owner should possess it: confides in Vertue, and resolvs into Patience and Contentment without it. Another which is wholy Celestial, hath a Lively Sence of Earthly Vanities, and Knows what it is to be Beloved of God, Inhabiteth Eternity, and walketh among the Angels, Sees all 45

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Underscored with marginal comment in Script B: Attainment as it is commonly Understood is not a proper word for God. for tho: he manifest himself to us by Gradations in Time yet he can be Capable of Noe Attainments, all things being in him (as we know) in all Time or rather before all Time. Marginal comment in Script B: This is not soe pertinent and profitable as it is daingerous, and Inconvenient and seemingly Arrogant if not Impious: bec: none can (strictly speaking) know the heart, and Thoughts of Man but God Alone and therfore impossible to know Adams: and tho probable Guesses we may make by our owne sentiments. yet most uncertaine must thos conclusions be which of Necessity must arise out of the various Apprehensions of Men of soe different Conditions as we are now by Corruption from Adam in Innocency for tho: we are restored by penitence to a Better Condition yet noe wher doe we find that we are Restored to that Knowledg he had in his Innocence much less to such a Knowledge as to know the Thoughts of him or any Man: or is it of any Necessity we should: since [it?] would puf us up rather then Edefy. See Josuha 7.1–24.

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their Joys, and is Partaker of their Pleasures: He looketh upon this Purse of Gold with an Ey of Disdain contemns the Remote and useless Babel, Confides in God, and takes Pleasure in the infinit Security of His Eternal favor who can either with or without the Purse, make him a Possessor of infinit Treasures. And how strange soever this Penetrating Faculty of the soul doth seem, it is so Obvious and so common, that there would be no ordinary conjecture of Conversation without it. Mens Eys and Words being both uncertain, till their Interests and Principles be a little Known. Tis certain that Adam when his Eys were first Opened was taken with a Surprize, to see a World so New, so Divine and Glorious. And if his Conscience did intimat and feel a Dietie, that was the Donor of it; and his Understanding see the Whole Magnificence of so Great a Gift; that he was Ravished at the Greatness of Gods Eternal Gratitude. His Power that made it, his Bounty that gave it, His Wisdom that Adorned it, were Themes of his Thanksgivings, and fountains of his Joy, feeding his Soul with Blessed Inspirations. For if He Knew these Things and did not Act thus in Spirit, He was Abominable in the first Instant of his Creation, becaus Negligent and Ingratefull: Nor could he think any other Way, but he must swerv from the Principles of a Righteous Nature. for a Righteous nature prizeth evry thing according to its Value whenever it seeth it. If he did not Know these Things, but was Blind to the Worlds Value and his own Interest, before God Blessed him, and sealed his Charta; his Thoughts must then be of Necessity confused. for he neither Knew the Worlds Original, nor End. and therfore could not shape any right Apprehension Distinctly concerning it: till God had by his own mouth Coined for him, and Determined his Imagination. Of that Kind which Adams Thoughts were, in the Estate of Innocency, ours ought to be, since our Redemption only with this Difference; As there has been since the fall an Addition of Mercies, so ought there to be in us an Addition of Resentments. And as the Mercies which Adam enjoyed, are in their Lustre and Valu to us Enhanced, so ought our Joy and Estimation to increas. Evry man Esteeming Him self as Adam was, the Sole Possessor of the Whole World. For the Heavens and the Earth serv him as much as they did Adam, yea far more, when the Truth is Known. I am made in the Similitude of God, and all the Treasures in Heaven and Earth are to becom mine as they are his.48 Till I know this I am nothing. Adam was the Head of Mankind, and evry Son of Man is another Adam. Whom all the Works of God Serv, whom all the Ways of God Delight, whom all the Laws of God Exalt; whom all the Counsels of God do Beautifie, and whom all the Joys in Heaven attend: All Eternitie Surrounding his Soul with Satisfactions and Treasures. Besides the Heavens and the Earth which were made for Adam, We hav a Greater Paradice in the Bosom of our Savior. the Incarnation of the Dietie, A Redeemers Love, the Delights of Ages, Innumerable Souls Transactions Miracles and Virtues. All which in their Reality are as evident as the Trees and 48

Underscored with incomplete marginal comment or gloss in Script B: In [. . .] In.

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Mountains more Excellent in Worth then Gold and Silver, and mine as much as the very Clothes I wear, or Meat I eat only this is not believed, becaus their Value and my Interest, are invisible. But I prize them as much, and hav as much caus to Delight in them as He that sees a Purs of Gold, and Knows it to be his own. For the services of the one cannot more Content him, then the Benefits of the other, Me. Adam had the Quiet Possession of the World innocently. It was a free Gift, and Greatly Delightfull. But Nature tels me it is more Delightfull. For I hav it after a forfeiture, by Purchase and Triumph. And it is all mine, for the Men that are redeemed are all Commanded to lov me. The Angels all Minister to me, God made the Later, as He did the Stars to be my Treasures. and Christ Redeemed the former to be my Treasures. Of all the Delights which Retirement affordeth the Greatest is to see Gods Goodness so infinitly infinit and so Great to all. Who hath made evry one the Comprehensor, Evry one the End, and evry one the Head of all the rest. For by this Means he becometh infinit in Beauty and Delight to evry one, and giveth him self wholy unto each.49 By this Means his Wisdom appeareth in all its Glory, whose Lustre is so Great, that He deviseth a Way wherby he giveth him self to one, and by so Doing enricheth another: For he Createth one for the sake of all, and by Crowning Him enricheth all. Evry one being Exalted to infinit Glory becaus all the World and all that is therein is His alone: and that after many wages. All the World and evry Thing therin Enriching Him that he might be more Delightful to God Angels and Men; all the World and evry thing therin Enriching them, that they might be more Glorious and fit to be Enjoyed, by Him that is Delightfull to Them. The Services of the World by Reduplications pleasing him in an infinit Manner. He that sees a Beautifull Woman, and apprehendeth Her his own hath far more Delight to Crown his Desires, then he that Apprehendeth her to belong to no man; or to be another Persons. yet if he would take Pleasure in Her and be satisfied in her Loves, he must Esteem Beauty and Delight in Love, or els, tho She be his, He cannot Enjoy her. Even so He that sees the Beauty of the World or of God Almighty must either Apprehend it his own, or lose the Enjoyment. And if he findeth it to be his own, must Prize the Beauty which he seeth and take Pleasure in the Lov which is shewed; or els the Commodity will be exceeding small. So that Principles rightly Constituting the Soul, Desires and Apprehensions Quick and Clear, an Esteem Adequate and True Imaginations are necessary in Him that would enjoy any Thing; but especialy in Him that would be Divine and Blessed. The Idle Man is his own Burden. A Soul that hath nothing to do, is restless becaus it is quiet. He is Weary of Him self, that is so of his Time. And he that hath no Employment must be weary of both. 50 But the man that has a full Employment, enjoys Himself and his Time in it: especialy when he Knoweth 49

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Marginal comment in Script B: that is, Man is Capable of being soe by his Immortal Soul but Every one Exerts not the Capacity or hardly any: therfore heer is need of modifications. Underscored with marginal gloss in Script B: The Sweetness and Benefits that lye in Retirement.

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it the most Divine and the most Blessed. For then he is sure it can never be Changed but to his Disadvantage and the Excellency that is in it allures him to Continue it. He that sees Eternity to be his own, and full of Treasure; when he retires into the Omnipresence of God, enters into the Temple of his Eternal Glory; in going thither he returneth Home, and is entertained there as in his fathers house, infinitly Delighted Magnified and feasted. 51 He wonders at his Treasures, Walketh in his Kingdom, Visiteth all Places of his Dominion with unspeakable joy, is surrounded with the Wealthy Magnificence of Ages: and never weary of his Time, becaus it is filled with such Delightfull Employments. Contentations and Satisfactions inspire him with Joys and fill him with Praises. He walketh as a King of Heaven, and hath his Crown upon his Head. His Dominion Extendeth throughout all Kingdoms, and they are filled with his Riches. He inhabiteth Eternitie, and sitteth therin as in the Throne of God being infinitly pleased. He sees and feels him self to be the friend of God, and as the Worlds High Priest offers up him self a Living sacrifice to his Eternal Majestie, for making Him a Partaker of all his Glory. Delight in God, Delight in Him self, Delight in evry Thing accompanies that man that is True, when he is alone: that is That apprehends well, what God is, what Himself is, and what Things are. Things are never profitably apprehended, till they are apprehended under the Notion of Interest and Treasure. Did God apprehend them to be of no Value, and so be none of his; they would be uselesse before him. As they are meer objects of Speculation, they are Air: but as they are Enjoyments and Possessions they feed us with Pleasure, increas our Grandure, unite us unto God. For they caus us to Delight in Him, and oblige us to serv him, Enflame our Lov and provoke our Gratitude, Strengthen our faith and Augment our Joy; It is therfore of infinit Concernment to see evry object in those two Colors of Interest and Treasure: For he that seeth not these, wandereth from God, is Weak, and Doubtfull. He is poor and Needy, Blind and Ignorant, Cold and Comfortless. The truth is he is Banished, the Court of Heaven and feedeth in a Wilderness. What Knowledge can he hav of God, who seeth not infinit Goodness and Bounty? Who can see this Goodness and Bounty, that seeth not infinit Gifts? and those given unto Him? Infinit Gifts must be infinit Treasures, for whatsoever is not a Treasure cannot be a Gift. Infinit Treasures must have infinite Places, and therfore all the Kingdom, or Omnipresence of God must be full of Treasures. He that Knows them not shall spurn them under feet, and wonder to what purpose they are suffered to be, or abide in Gods Kingdom. Nor indeed can he think the Kingdom to be Gods, while useless Things are in it. It is therfore necessary to look upon all Things as Valuable Treasure: Nor can I be holy, nor apprehend the Works of God with Reverence unlesse I so esteem them. As we must conceiv rightly concerning the Nature of, and our Interest to Things: so likewise must we be well Grounded in their Certainty: and by 51

See Luke 15.11–32.

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frequent Examination be made familiar with the Verity of them. A Great Part of our Estate is before our Eys. The Beauties of the Day the Sun, the Heavens. Some Parts of the Earth we also see: but they are too present to be thought upon. that there are seas and feilds, and Rivers we beleiv, and Know it by their Influences, till we see them with our Eys: and by the Exercise of our Reason enjoy them at a Distance. The Ages that are past cannot be seen: being objects only for God and Spirits. Yet they are filled with so much Glory, that in the Light of it, we may see with infinit Certainty, any object contained in them. All in Heaven, the more Eminent upon Earth. And in those we find the Repositories of our Greatest Glory. The Publick Libraries Laws and Temples: the Consent of Nations, and Confession of Enemies, the Care of Kings Empires and Mighty States, shew us the Miracles Ceremonies and Prophesies that have been heretofore and these the Interior verity of Religion. All these are Delights. But the Interior Verities of Religion manifest themselvs to a Clear Ey; and giv Beauty and Confirmation to all these. Which becaus in Retirement it is cheifly seen, retirement only is most Delightfull. That there is a God of infinit Bounty by infinit Bounty itself is manifest. That there is infinit Bounty we see because the World with infinit Variety Beauty and Riches is given to all That we ought to Adore this Bounty with Thanksgivings, Nature teacheth, in that it is Abominable to be Ungratefull for Gifts. Not to Prize the Blessings we enjoy is to be ungratefull to the Donor and unwise to our selvs. yea it is to be unnatural to the Things for Goodness naturaly calleth for esteem, and commandeth a love answerable to it self in measure. Not to Prize the Blessings we enjoy is to be ungratefull to the Donor, becaus where the Gift is not esteemed the Liberality is Despised. It is also to be unwise to our selvs, becaus where Blessings are not prized, they are bestowed in vain, the Receivers losing the Pleasure of them, which is inconvenient to the Donor and themselvs. for The Donor falleth short of his End in giving them, and they of the Delight which they should take, not only in the Things, but in the Donor. Since therfore Nature requireth Gratitud, which is so Beautifull in the Beauty of Nature we see the verity of Religion, and in the verity of Religion the Beauty of the same. Gods infinit Bounty being the foundation of all. The Treasures of Retirement are easily attained becaus the Lov wherwith we are beloved of God was from everlasting. For Divine Goodness being Lov in the fountain: the Streams must of Necessity be more Orient then those of Tagus, and more free then the Sun Beams. Lov communicating it self with all its Powers, and manifesting its Greatness in the Abundant Glory and Multitude of its Treasures. God is then known when he is seen as a Benefactor. Man is then Great when his Interest is so; and most Strong, when he is most Able to lov the Dietie. The Works and Ways of God are then Sanctified, when they are accounted Excellent, the Kingdom of God then cometh when wee see it in its Glory. All this happeneth, when we see Eternitie the Common Treasurie, God the Giver, and Man the Enjoyer. That the Joys of Heaven are shut up within that Duration which as a Part of Eternity followes the Day of Judgement is a Misapprehension so Great, that it

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banisheth us His Kingdom who made the World, and Bereaveth us of more Joys then we hope in Heaven to receiv. For it maketh the Greater half of Eternity to be Dark and Empty. To wit all the Eternity which was before the World began and Time it self which is the Yelk of Eternity. Which is more Probable Natural and Blessed. Either that all Eternity should be a Sphere of Joys, or part only? All Eternity is a Sphere of Joys, and evry Soul the Inhabitant or Centre. One Misapprehension loseth Eternitie. If you think it worth nothing all is Abolished. One unworthy Principle bereaveth the Soul of all its felicitie. Despise everlasting Lov, and you shall never be Happy. Contemn the Universal Treasures of Gods Kingdom, becaus they be common, and Heaven shall be so in vain. But if you replenish your Soul with the Principles of Honor, you shall be able in any Estate to inherit all, and never be Solitary. Endue me O Lord with thy Heavenly Grace, and let the Beauty of thy Nature shine in mine. So shall I be Glorified in the Possession of thy Treasures, and be wel pleasing unto Thee in the midst of thy Kingdom. Without the Similitude of thy Wisdom, it is impossible to see the Treasures of thy Wisdom. Without thy Goodness it is impossible to Enjoy the Delights of thy Goodness. Without thy Lov thy Godhead cannot be seen and Enjoyed. O let the same Mind be in me that was in Christ Jesus! Let Me be led by the Spirit of Christ, that I may be made a Son of God. Let all Ages be present to me, as they were all present to the Spirit of our Savior. The Zeal of thine Hous hath eaten me up. Let the Lov of ManKind fill me in like maner. That I may rejoyce in the felicity of thy Chosen, triumph in the Gladness of thy Nation, and Glory with thine Inheritance. So shall I rejoyce in all thy Goodness, and magnifie thy Name forever and ever.52

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Textual Emendations Emendations are recorded by page and line numbers. For emendations that extend to two lines, only the number of the first line is recorded. For emendations that extend over two lines, the inclusive lines are recorded. 5. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 6. 7. 7. 7. 7. 7. 7. 7. 7. 7. 7.

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that Kings, substituted from above the line for ‘they’ deleted. we find, followed by ‘only’ deleted. so as to Enjoy them, inserted from the margin in Script B. Wisdom. . .Blessedness, inserted from the above the line. Omnipresence is, followed by ‘wholy’ deleted. Essence, preceded by ‘Divine’ deleted. without, followed by ‘us’ deleted. Beautifull, that, followed by ‘more’ deleted. without, followed by ‘us’ deleted. unless he bee, followed by ‘more’ deleted. within, followed by ‘us’ deleted. whatsoever is seen, is, followed by ‘seen’ deleted. Enjoyed, is there, followed by ‘seen where it is’ deleted. Silver, followed by ‘are little things’ deleted. Skies, followed by ‘themselves’ deleted. Things, inserted from the above the line. little Things, followed by ‘things’ deleted. are not able to, followed by ‘Express or’ deleted. any, substituted from above the line for ‘evry’ deleted. but Retirement, followed by ‘by’ deleted. Eternity are Things, followed by ‘themselves’ deleted. being, preceded by ‘And the Delight is that’ deleted. But, followed by ‘yet’ deleted. Eys are, followed by ‘Daily’ deleted. or Thought, inserted from the above the line. to. . .object, inserted from the above the line. likewise, inserted from the above the line. them, inserted from the above the line. when we are, followed by ‘first’ deleted. Born, followed by ‘for Eternity Surroundeth [Us?]’ deleted. entereth not, followed by ‘into Eternity’ deleted. of it. And, followed by ‘we’ deleted. Behold it, followed by ‘one moment’ deleted. him that inhabiteth Eternity, substituted from above the line for ‘it’ deleted. mutualy, followed by ‘Love’ deleted; substituted from above the line for ‘Delight and’ deleted. all, inserted from the above the line. as they do Him, followed by ‘and Griev Thee as they do Him’ deleted.

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as he thinketh, followed by ‘on them’ deleted. My, inserted from the margin. Accompanied. . .prayer, inserted from the above the line. Agreeable to infinit, substituted from above the line for ‘convenient to His’ deleted. freedom of His, followed by ‘infinit’ deleted. Cheapness, followed by ‘without’ deleted. Pleasures Riches and Honors, followed by ‘without’ deleted. seeketh, followed by ‘And’ deleted. visited, followed by ‘and the’ deleted. Taverns, followed by ‘would’ deleted. no, substituted from above the line for ‘scarce’ deleted. Glorious, followed by ‘and every man more safe [...]’ deleted. being, followed by ‘and’ deleted. Lov and, inserted from the above the line. Good out of, followed by ‘their’ deleted. for as, followed by ‘very’ deleted. Dangerous Thing, followed by ‘too much’ deleted. from Dangers. . .are delivered, inserted from the above the line. Temptations and sins, substituted from above the line for ‘and that therin our Eys are removed’ deleted. which, substituted from above the line for ‘these objects’ deleted. alone is, substituted from above the line for ‘were’ deleted. Retirement, substituted from above the line for ‘it’ deleted. Palaces, followed by ‘with Tinsild Gauderies’ deleted. and Toyl, inserted from the above the line. Toyl, followed by ‘but’ deleted. things, inserted from the above the line. face to face with, followed by ‘the Works of’ deleted. is as, substituted from above the line for ‘as’ deleted. Adam, followed by ‘in Eden’ deleted. His, substituted from above the line for ‘Holy’ deleted. infinitly, preceded by ‘it’ deleted. Him that is, followed by ‘all’ deleted. favors, substituted from above the line for ‘vain Exaltations’ deleted. Riches, substituted from above the line for ‘Thrones’ deleted. And hav, ‘hav’ inserted from the above the line. Worth, followed by ‘[. . .] of any Degree’ deleted. Vanity, followed by ‘By reason of my Unworthiness and their Uncertainty.’ deleted. which, substituted from above the line for ‘of which’ deleted. Children, followed by ‘in their first Infancy’ deleted. deep Interest in, followed by ‘the’ deleted.

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these, inserted from the above the line. we hav, followed by ‘don’ deleted. were not, inserted from the above the line. Secret, followed by ‘of a Privy Council were not Retirement’ deleted. Enough, followed by ‘to God and Nature’ deleted. Life, followed by ‘of counterfeit Idleness’ deleted. seem, followed by ‘Idle and’ deleted. Orators, preceded by ‘And’ deleted. Those, preceded by ‘So that’ deleted. seem, followed by ‘-ed’ deleted. appear, substituted from above the line for ‘seem’ deleted. Necessitat us to it, followed by ‘As the first Means by which they are attained’ deleted. Communion, substituted from above the line for ‘Admiration’ deleted. our Exposure, substituted from above the line for ‘it’ deleted. It. . .these, inserted from the above the line. Sea without, followed by ‘a’ deleted. Ship, followed by ‘or’ deleted. Arduous, followed by ‘. . .and more laborious’ deleted. Secret, followed by ‘And a more Glorious Mystery’ deleted. attained, followed by ‘thorouwly’ deleted. Advanced, followed by ‘in their [. . .]’ deleted. Darling, followed by ‘Delight’ deleted. met with, followed by ‘in the whole World’ deleted. full, inserted from the above the line. one, substituted from above the line for ‘the Tenth’ deleted. In which, substituted from above the line for ‘Wherfore’ deleted. in. . . .World, inserted from the above the line. World, MS reads ‘Word’. Epicurism, followed by ‘in the whole World’ deleted. the greatest pleasure, substituted from above the line for ‘out of the fear of the Circumstance of Evil’ deleted. combs, inserted from the above the line. Derive, followed by ‘a’ deleted. Beauty, followed by ‘and Pleasure’ deleted. it, substituted from above the line for ‘they’ deleted. Innocent, inserted from the above the line. will be, followed by ‘violent’ deleted. Retirement, followed by ‘of which I am writing’ deleted. friendship, followed by ‘I mean that Exquisite and Highest friendship’ deleted. Her being his, followed by ‘Empress and’ deleted.

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486 492 495 507 510 511 528 570 576 579

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Things, followed by ‘yet’ deleted. When thou art abroad, substituted from above the line for ‘But’ deleted. inherit, preceded by ‘dost’ deleted. pour. . .Repentance, inserted from the above the line. Remember, substituted from above the line for ‘And’ deleted. Death, followed by ‘and Banishment’ deleted. is Life, inserted from the margin. as, inserted from the above the line. for thy Felicity, followed by ‘and Glory’ deleted. The whole phrase is substituted from above the line for ‘for his Holy Temple’ deleted. World, followed by ‘to be’ deleted. Divine, followed by ‘and Illustrious’ deleted. that, followed by ‘if he [. . .]’ deleted. Created to, followed by ‘prais Him with them for the’ deleted. God for, substituted from above the line for ‘of’ deleted. being, followed by ‘indeed’ deleted. Endlessly in, followed by ‘Joyfull’ deleted. By. . .that, substituted from above the line for ‘Wherby’ deleted. are, substituted from above the line for ‘becom’ deleted. Blessed, followed by ‘He inviteth Ages to Survey his Happiness, and taketh pleasure in being blessed throughout all Generations. But of this we shall herafter hav occasion to speak, and now remember it only as a Prospect seen in Retirement’ deleted. Cheap, inserted from the above the line. Estate, followed by ‘and an Estate of Power’ deleted. and, followed by ‘therfore’ deleted. Where, substituted from above the line for ‘In that’ deleted. In, preceded by ‘For’ deleted. which is, followed by ‘it self’ deleted. Impotency, substituted from above the line for ‘Exposure’ deleted. Insertion written in Script B. Earth, followed by ‘he’ deleted. yea, preceded by ‘Go-’ deleted. alone, followed by ‘is a’ deleted. the Earth perish, inserted from the above the line. yet, preceded by ‘and’ deleted. Angels, followed by ‘Ages’ deleted. which are, inserted from the above the line. fishes. . .and, inserted from the above the line. in all the, followed by ‘World’ deleted. David, followed by ‘could not’ deleted. saw, inserted from the above the line.

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27. 27. 27. 27. 27. 27. 27.

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was made, followed by ‘for it’ deleted. being made to, inserted from the above the line. Covet, followed by ‘-ing and Desiring’ deleted. All, followed by ‘the’ deleted. Retirement is the, followed by ‘Centre and’ deleted. Things, substituted from above the line for ‘Objects’ deleted. themselvs, followed by ‘it is by a Secret vertue and Excellency in them that’ deleted. by. . .in them, inserted from the above the line. Retirement, preceded by ‘By this means’ deleted. by this means a, inserted from the above the line. for. . .in the World, inserted from the above the line. Earth, substituted from above the line for ‘Eternitie’ deleted. are the. . .and received, inserted from the above the line. Angels, followed by ‘and Men’ deleted. all. . .her own, inserted from the above the line. In, preceded by ‘And’ deleted. it, inserted from the above the line. a, inserted from the above the line. Serv Thee, followed by ‘again’ deleted. Heer are, inserted from the above the line. Thoughts, followed by ‘in those their Solitudes’ deleted. all their Solitudes, substituted from above the line for ‘the same Operations’ deleted. remotest, substituted from above the line for ‘darkest’ deleted. they had such, followed by ‘and such’ deleted. were Defective, substituted from above the line for ‘fell’ deleted. Instant, followed by ‘he was made’ deleted. saw, inserted from the above the line. know any, followed by ‘ones’ deleted. that thinketh, inserted from the above the line. He, preceded by ‘And’ deleted. an Ey of, substituted from above the line for ‘contempt and’ deleted. Purse, followed by ‘of monie’ deleted. Gods, substituted from above the line for ‘his’ deleted. for a Righteous. . .seethe it, inserted from the above the line. Later, followed by ‘and’ deleted. Stars to be my Treasures, inserted from the above the line. Great to all, followed by ‘and so [. . .] final Rest, in [. . .]’ deleted. unto each, followed by ‘of all’ deleted. its, substituted from above the line for ‘His’ deleted. and that after many wages, inserted from the above the line.

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A Sober View of Dr Twisses his Considerations

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Plate II: A Sober View of Dr Twisses his Considerations, f. 44r

Christ died for the whole World to restore them to a New Estate of Trial: for the Elect only to bring them absolutly and Effectualy into Glory. They that are restored to a State of Trial may conditionaly, the Elect shall irresistibly, be saved. all if they repent and believ; only the Elect out of the Depth of their Rebellion. And yet the Decrees of God are not uncertain.

A Sober View of Dr Twisses his Considerations. With a Compleat Disquisition of Dr Hammonds Letter to Dr Sanderson. And a Prospect of all their Opinions Concerning GODS Decrees. Sect. I.

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Dr Twisse denies Hoords State of the Question, and mends it thus. Wheras Hoord Saith, The Decrees of GOD are touching the Everlasting Condition of Men; Dr Twisse rather thinks the Resolution of the Point depends upon GODS Purpose touching Grace Efficacious. As namely, if Faith be confessed to be the Gift of GOD, it followeth here hence that Predestination to Faith, and Reprobation from Faith, Proceed meerly from the Good Pleasure of GOD, and not upon Foresight of ought in Man. Twisse Lib. 1. contr. Hoord. pag. 2. 1 1. Hence we may observe That Dr Twiss supposeth a Wide Difference between Gods determining such a Man to Damnation or Salvation; and his decreeing to give faith and repentance to such a man, denying it to others. 2. Upon his Avoiding that Rock of Shipwrack, which Hoord would expose him to, so Cautelously; we may conclude; that in his Esteem, it is an inconvenient and dangerous thing, to say, that God meerly of his own Good Pleasure ordaineth any man to everlasting Salvation or Damnation. 3. That therfore when he decreeth not to give Grace to som he doth not do it to this End, that they might be damned; that is with a Direct and fell Intent to destroy them: For then, becaus that is first in the Intention, which is last in Execution; it would follow, that He first intended their Damnation, and afterward the Means leading therunto. So that 4. Tho he doth determine to give Faith and without any thing foreseen in Man; he doth not determine to Damne any without somthing foreseen, nor to save any without somthing fore seen in them. 5. We may observe further as a Natural Consequent of the former, that Gods refusing to give Grace absolutely to such, does not necessarily, but by accident only caus their damnation. for if it caused their Damnation necessarily, he that was the Cause of that Caus would be the Cause of their Damnation. for the Cause of the Caus causeth the Effect. 1

Traherne’s discussion of Twisses arguments about election and reprobation are limited to pp. 1–5 of The Riches of Gods Love unto the Vessells of Mercy (Oxford, 1653). Sections I–V of A Sober View are concerned primarily with this work.

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6. Wheras he saith that God doth not determine to give Grace upon the foresight of ought in Man he is warily to be understood. For in the Sublapsarian Way the Fall of Man, and Sin in Man must of Necessity be foreseen, according as him self also discovereth. Which is apparent, becaus Faith and Repentance till Sin came in were not Necessary to Salvation. 7. That Maxime Qui Electus est ad finem Electus est ad Media2 by his State of the Question is inverted. For he will not hav them Elected to the End, but only to the Means; at least not first to the End, but to the Means, and by those to attain the End.3 Which he roundly and fully expresseth in those words upon S. Augustine.4 GOD elected some to bestow the H. Spirit upon them that both by believing and Working Good Works they might obtain Everlasting Life. In the Decree of Election God determines to bestow his Spirit upon some, and that is to give faith and Grace unto them. But then it is he saith that they may be Saved. So that their Salvation is the End, why he giveth Faith and Grace unto them; and is consequently first in the Intention of GOD decreeing. 8. If then on the contrary, in the Decree of Reprobation, God determine to deny his Spirit to some that they may be damned, he first determineth that they shall be damned. And according to that Maxim He that is ordained to the End is ordained to the Means, being ordained to that End they are ordained also to those Means wherby they may be damned. Which Mr Perkins in his Delineation of Gods Decrees seemeth to affirm. Which being opposit to his Design in Stating the Question, does need the Assistance of some Pious Solution: Which I Suppose he will conclude to be this. GOD hath more Ends then one in Determining to give Faith and Grace unto Elect Persons: One is their Personal Salvation; another is, that they having Faith and Grace, which are the Principles of Righteous and Holy Living, might live in a Holy maner that is bring forth fruits in the Strength of those Graces which are given to them as Talents to be used by them. Another is that God might continu a Righteous Kingdom, notwithstanding the Fall and Ineptitude of Men: For when GOD foresaw that all men would Eternally continue Wicked, he could have no Love nor Good Works from them, nor any more continu a Righteous Kingdom among them, untill he first restored them to the Power of doing Good by giving Faith and Grace unto them: and For this Cause he determined to give it that among his Elect he might continu a Righteous Kingdom. Besides these another end why he gives Faith to the Elect, is, that he may continu his Longsuffering to the Reprobate, and prepare Means to recover them 5 from their obstinacy 2 3

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The one elected to the end, is elected also to the means. Marginal comment in Script B: I suppose both the means and End Concur in the Elect tho: the means in some are more Gradual: and in others more Instantaneous but A meanes must be for the attainment of the End. Marginal gloss in Script A: Retract. lib 1. cap. 4. (See Twisse, Riches, p. 3. Twisses gloss reads ‘Retract. Lib. 1. cap. 23’ and not ‘cap. 4’ as Traherne indicates. Traherne may be referring to the numbered sections within Chapter 23 of Saint Augustine’s On the Predestination of the Saints; the whole reference should read Retractions, Book 1, Chapter 23, Numbers 3, 4.) Underscored with marginal comment in Script B: Tho: this is a Good Note, yet it is soe manifestly Implyed, that it is Obvious to Every Eye and for that reason doubtless Omitted to be Exprest by B: Sanderson whom you deal too roughly with for that Omission Section 8

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and Rebellion: in so doing Exercising his Goodness and Mercy towards them: By this Means God also continued a Righteous Kingdom among the Rebrobat themselvs. Of which we have somthing like a Ray or Glympse afforded us, Act. 26:16.17.18. For I have appeared to thee for this Purpose, to make thee a Minister and a Witness both of those things which thou hast seen, and of those things in the which I will appear unto Thee. Delivering Thee from the People and the Gentiles, to whom I now send thee to open their Eys, and to turn them from Darkness to Light, and from the Power of Satan unto God, that they may receiv forgiveness of Sins, and Inheritance among them which are Sanctified, through faith that is in me. S. Paul was not converted for his own sake, but for others. All which Ends, being after the Giving of Faith and Grace in Execution, were before it in GODS Intention. 8.6 The Withholding or rather the refusing to give Grace irresistibly to the Reprobat, was that God might continue a Righteous Kingdom among them also; this therfore, and not their Damnation was the End of his doing it. For had their Damnation been the End of his Doing it: they had been first decreed to damnation and then to unbelief and Impenitency as the Means therunto. Which is the very Rock of Shipwrack Dr Twisse so diligently avoideth, in reproving Mr Hoord for making Gods Decrees to respect the Everlasting Condition of Men: referring them rather to the Act of Giving, or forbearing Grace. Another reason why the Damnation of Men cannot be the End of Gods with holding to give Grace, but a righteous Kingdom among such continued, is becaus GOD is the Caus of that End of which he causeth the Means, and therfore he is indeed the Cause of a Righteous Kingdom among the Reprobats but not the Caus of their Damnation. For by forbearing to give irresistible Grace unto them he prepareth a place for his Righteous Kingdom. And by forbearing onely to give it irresistibly, but being willing to impart it, if it be sought, maketh them Capable of being Righteous. 9. That they may be voluntarily Righteous is the End why he infuseth not Faith into the Reprobate; irresistibly not that they may be Damned. 10. GOD causeth not the Means of the Reprobats Damnation: but prepareth Means for his Salvation: and by preparing Means for his Salvation, maketh him capable of it; and not only so, but sheweth that He desireth it. 11. Wilfull Impenitency and Unbelief are the Means of his Damnation, of which the Reprobat only is the Cause. GOD hateth those Evil Means, and willeth them not: but had rather that he should turn from his Evil Ways and live. 12. Dr Twisse by terminating the Decrees of God in the Act of Giving, or forbearing to give Faith to the Elect, and Reprobat, hath utterly overthrown the Supralapsarian Way. For Faith was not the Means of Salvation before the Fall.

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p. 45 for: tho: you [. . .] him too yet to [Impute?] Ignorance to him in that Omission, as by Implication you doe: is not well: for a Man may Omit that which he thinks so Obvious as to be needles to Expres. (Traherne’s rebuke of Sanderson is in Section VII, p. 45 in the manuscript and not Section VIII; see below p. 83, note 2.) Traherne misnumbered, so that there are two number eights, with thirteen points altogether.

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Faith is only in Christ. It was Doe this and live under the law, It is Believ and thou shalt be Saved under the Gospel.7 N. B. In restraining the Decrees of Election and Reprobation purely to the Act of giving or forbearing to give Grace, he hath done very Accurately, and Wisely, for many reasons, of which we Shall Speak more copiously herafter. for the present it is enough to observe that even Dr Twisse hath thought it meet they Should be so restrained.

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Underscored sections with marginal comment in Script B: this is soe evident it cant admit of any Rational Contradiction.

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The Opinion of the Pelagians is, that God because he foresaw that we would be Holy and unblameable before him in Love Elected us in Christ, and predestinated us from the foundation of the World: which contradicts that of the Apostle, Ephes. 1.4.5. where it is said, that, God elected us in Christ, and predestinated us before the foundation of the World, that we should be Holy and unblameable before him in Love. The Error of this opinion is manifest, becaus God from all Eternity foresaw that all men would, notwithstanding the Death of that continu miserable, if he should let them alone, and perish through Inconsideration Vanity Lust Envy Rebellion etc. So that before he determined to give Grace he could foresee none, but the contrary in them. No Grace therfore foreseen could move him to chuse any before others, since no Grace was in any that might be seen, before he determined to Creat it in them. The Massilians hold, that God foresaw nothing in us but Faith, and therfore Elected us before the foundation of the World, that we should be holy and unblameable before him in Love, altho he had indeed respect to our faith, which he foresaw. Of this Opinion S. Augustine was once, but considering that Faith also was the gift of God, in his Retractions, he confesseth it to be an Error, and acknowledgeth that God without the foresight either of faith or Holiness, elected us unto both, that we might believe and Do good Works, and that by both we might be saved. When Faith is said to be the Gift of God, it may be understood two ways: Either first as it is a New condition by the Grace of God conceded to Sinners wherby they may be saved; and thus it is granted unto all. In which sence it is said concerning Repentance, Then God also to the Gentiles hath granted Repentance unto Life Act. 11.18. that is, God hath given Repentance unto them as the Condition wherby they may be saved. In which sence how Great a Gift Faith and Repentance are, is manifest from hence, When the Angels that fell had broken the Law, no such Condition was given to them: and for a time even the Apostles themselvs believed that to the Gentiles they were not given. that is, that Salvation was not offered upon such Conditions to them, but only to the Jews in a peculiar maner. So that the one upon condition they would believ in Christ, and be sorry for their Sin, should avoid Everlasting Torment; but the other were bound up without the favor of any such condition to Eternal vengeance. It was possible for a Sinner to believ in Christ, and be sorry for his Sin; but it was impossible for him to fulfill the Law; and equaly impossible to satisfy for the Sin he had already committed. So that he to whom those Conditions were given, might be saved, but the Sinner to whom they were denied must of necessity be damned. Or secondly faith is said to be the Gift of God therby is when, the free Infusion of Faith is made in the Soul, wherby God Graciously worketh faith in a Sinner, without his own Care or Endeavor. And thus faith is the Gift of God only to the Elect: in and for whom, without their Help, they being wholy Passive, he worketh the same. In this sence it is understood both by S. Augustine, and Dr Twisse.

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This last Sence doth not overthrow, nor is it inconsistent with, the other. for when Men have neglected all the means wherby Faith may be attained, God may Work it in them: And yet before he so work it in them give the condition of faith and Repentance to them. Again he may give the Condition of Salvation to them, and require that by meditation and Prayer they should endeavor to attain it: and yet after all their obstinacy and Rebellion, he may Creat it in them. By making a Voluntary Act of faith the Condition of their Salvation he is infinitly Mercifull: but after he hath made it possible for them to believ voluntarily, and by faith to be saved, upon their neglect and contempt therof to creat it in them, is yet infinitly more Gracious. By giving Faith as the Condition of their Salvation he passeth by their Sin against the Covenant of Works; by Creating it in them he forgives their Sin against the Covenant of Grace. By giving it the first way, he restores them to an Estate equal to the former wherin they may be, if not Legaly, at least Evangelically Righteous: And this he did for all: By giving it the second he healeth their Rebellion, even when they refuse to be so much as Evangelicaly Righteous. Concerning this we have a fair Prospect or Mirror offered in the Prophesie of Ezekiel. Wherin some times he Commandeth them to repent and believ, saying, Repent and turn yourselvs from all your Transgressions, so Iniquity shall not be your Ruine. Make you a new Heart, and a new Spirit, for why will ye die, O house of Israel. Ezek. 18.30.31. And yet afterwards promiseth to give what he commandeth, saying I will take away the Stony Heart out of your Flesh, and I will give you an Heart of flesh. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgements and do them, etc. I will also save you from all your uncleannesses, etc. Then shall you remember your own Evil Ways, and your Doings that were not good, and shall loath yourselvs in your own Sight, for your Iniquities and for your Abominations. Not for your sakes do I this Saith the Lord God, be it known unto you: be ashamed and confounded for your own Ways O house of Israel. Ezek. 36.26. etc. In the first conditional Dispensation, he requireth them all to repent and believ and make themselvs a Clean Heart, and this he desireth infinitly that they would do, but do it freely to their own Accord. And that they may do it freely, he provideth Means. In the 2d dispensation he promiseth absolutly to turn them him self, and to Creat a clean heart in them, after all Means had been frustrated by them: and telleth them how when they were converted they should loath themselvs for their own Impiety, in that so many Prophesies Miracles Revelations Promises Mercies and judgements had been made vain by your obstinacy. So that here are two Dispensations, the one Common and apparent, the other Secret and peculiar. The one is conditional promulged and proposed to all the World, the other is absolute, and reserved only for his Elect people.1 Under the first of these all Exhortations Laws Threatnings etc. have place; under the Second only that one Promise of creating grace in the Soul made to a few, while the other die in their Sins. According to that of the Prophet, I will eas me of mine Adversaries and avenge 1

Marginal comment in Script B: altho: there be two dispensations, yet to us that are cald first the Conditional One under the second must look to that.

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me of mine Enemies; and I will turn my hand upon thee, and purely purge away the Dross and take away all thy Tin, and I will restore thy Judges as at the first, and thy Councellors as at the beginning. Afterward thou shalt be called the City of Righteousness, the faithful City. Isa. l.24. etc. He had done all that he could to make her Holy, insomuch that he expostulateth, and appealeth to themselvs saying What could I have don more to my Vineyard that I have not done in it? Isa. 5.4. When therfore they brought forth Wilde Grapes, and bitter fruits instead of Pleasant, he resolveth to punish and lay Waste his Vineyard, and yet for his Name Sake to reserv unto him self a seed, whom he would graciously make Holy by his Almighty Power. Where Note that the Ch. of God is a Vineyard that ought to bring forth fruit to the Dresser: and such a kind of fruit, that it excelleth all the fruits in the World besides. He so dresseth it that he expecteth it should bring forth fruit of its own Accord. Wherfore saith he when I expected it should bring forth Grapes, brought it forth Wilde Grapes. Isa. 5.4. Evry thing that was requisit to make it bear he had done. and becaus she was so perverse as not to bear when all was don that could be done, he threatneth to punish and lay her waste forever. According to that in the Epistle to the Heb. cap. 6.v.7.8. The earth which drinketh in the Rain that cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth Blessing from God: but that which beareth Thornes and Briars is rejected: and is nigh unto Cursing, whose End is to be burned. Now what Herbs and Fruits these are it is easy to discerne by looking to the Nature of Righteousness and true Holiness. We were redeemed that we might serv him in Righteousnes and Holinesse before him all the Days of our Life: We were ordained to Good Works which he had before prepared that we might walk in them. We are Elected in Christ that we should be Holy and unblameable before him in Love.2 Love, Obedience, Ingenuity, Gratitude, etc. these are the Works that we ought to perform, these are the fruits which his Soul desireth. How fair is thy Lov my sister my Spouse! how much better is thy Love then Wine! And the Smell of thine Oyntments then all Spices! Thy Lips O my Spouse drop as an Honycomb: Hony and Milk are under thy Tongue: and the Smell of thy Garments is like the Smell of Lebanon. A Garden enclosed is my Sister my Spouse, A Spring shut up, a fountain sealed. Cant. 4.10.12. etc. How Generous and Noble the fruits are which his Soul desireth, we may see by this: All fruits were prepared for the sake of these, all Trees grow for the sake of these, and for this all Gardens in the World were made, the Stars shine, and the sun disperseth his Beams for this, the Moon and the Heavens shed their Influences for these. These are better then all those, fairer more pleasant and Sweeter in Gods Account. All Necessary Agents attend on thee, and for the sake of this Gold and Silver and precious Stones and Spices were Created: Which Trees and fruits of Righteousness Excell all other things as much as the Heavens are above the Earth. Their freedom is their Goodness. for unless they Spring from Love which is the only Fountain of Good Works, they are despoyled of all their Glory. Now Love is a free Affection which 2

See Ephesians 1.4–5.

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cannot be compeld, nor be without freedom. Neither Obedience, nor Ingenuity nor Gratitude is in them Unless they Spring from Love which is free, unless they are Willingly performed and with Desire. If God doth them instead of the Soul; if the soul be forced to do them whether it will or no; they are not fruits of Righteousness; but Servile and Inanimate Husks, dead Stones, insipid Clods without Life, their Beauty is destroyed. All Obligations are laid upon us to perform them, all Rewards are prepared to Crown them, all the Means of Grace are provided that we may bear them, But if we refuse to bear these fruits Willingly after all the Endeavors of God to enable us and allure us therunto; when the Dew of Heaven falleth upon us and we are watered with the Blood of Christ, by changing the Metaphore, we are then compared to reprobat Silver that will never becom Bright, nor be purified from its Dross. Wherfore God complaineth of Rebellious men saying, They are all grievous Revolters walking with Slanders, they are Brass and Iron; they are all Corrupters. The Bellows are burnt, the Lead is consumed in the fire, the founder melteth in vain, for the Wicked is not plucked away: Reprobat Silver shall Men call them, becaus the Lord hath rejected them. Jer. 6.28. etc. By the Bellows and the Lead and the fire the Means and Endeavors are signified which God useth to refine them. The Complaint being the same with that, Why should I smite them any more? they revolt more and more. Isa. 1.5. A pure and Holy Soul is the vessel which God expecteth to com out of the fire, Bright and pure: Pure and Holy it cannot be unless it be Willing. When therfore it useth its Liberty to Obedience, it is Holy; but when to Rebellion, impure. And when all means are used in vain to make it willing, then the Bellows and the Lead are burnt in the fire. After all which when nothing will make it willing, it is called Reprobat Silver; so Drossy that it is good for Nothing but to be rejected. And yet in this Estate some of it is chosen, and made Willing in the Day of his Power. Ps. 110. For Christ hath received Gifts even for the Rebellious also Ps. 68; tho many more are in the fury of his Indignation rejected and destroyed. All ought to be Willing, and therfore we all should work out our Salvation with fear and trembling. for it is a fearfull thing to fall into the Hands of the Living God. And since all are so fairly and Mercifully dealt with, tho many are called. few are chosen.3 Thousands and ten thousands times ten thousand perish in their Rebellion, and God is resolved to Creat Grace, in very few tho yet in few that are obstinate.4 Who when they are converted shall loath themselvs for their Backwardnes and slowness in returning, and abhor themselvs for their unreasonable wickedness, in that against all obligations they laid waste all Endeavors, and against all Encouragements and Advantages were Irregular. Which also in them that perish is charged upon them in these words, where they Sin against Greater Means and Assistances then Ordinary. Wo be unto thee, Chorazin, Wo be unto Thee Bethsaida; for if the Mighty works that hav been don in you had been done in Tyre and Sidon, they would have repented long ago in Dust and Ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon at the Day of Judgement then for you. And thou, Capernaum, 3 4

See Philippians 2.12; Hebrews 10.31; Matthew 22.14. Marginal gloss in Script A: The reason why the Elect are so few.

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which art exalted unto Heaven shalt be brought down to Hell; for if the Mighty Works that have been don in thee, had been don in Sodom, it would have remained untill this day. Matt. 11.21. etc. Wherin it is easy to observ 1. That Tyre and Sidon, Chorazin and Bethsaida, Sodom and Capernaum were free Agents, 2. That God expected fruits from all, 3. That those fruits were to be paid in a Voluntary manner. 4. That they all failed in discharging their Duty, 5. That when all had failed in discharging their Duty. God exercised his free Grace; Sending Messengers to, and working Miracles in Chorazin Bethsaida, and Capernaum, but leaving Tyre and Sidon with Sodom and Gomorrah to themselvs. 6. That the Means were so Glorious and Advantagious that Capernaum was exalted unto Heaven in the enjoyment of them: 7. That had they been brought to Sodom or Tyre and Sidon, they were so great and Effectual that they would have responded. And therfore 8ly These shall rise up in Judgement against the other. For to whom much is given of them do men require more: but of them to whom litle is given litle is required. Luk. 12.48. Which openeth the Whole Scheme of Gods Proceedings with the Reprobate. As the former Part of this discourse openeth his Proceedings with the Elect. Christ died for both, of both fruit is required; It is expected that both should Voluntarily pay it: Some Means, even Means Sufficient is used unto both; to many of either much more then is Sufficient all which being abused, the Reprobat is condemned and the Elect is converted who being made Righteous is saved.

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If the Nature of Good Works were a litle more diligently contemplated both by Mr Hoord and Dr Twisse, they would find a better Rule for the Ordering of God’s Decrees then I yet see between them. S. Augustine saith, that God determineth to give his H. Spirit to some, that they may believ, and do Good Works. That a Work may be Good, it must be suitable to the End for which it is ordained. It must proceed from a right principle, in a Right manner, be according to Rule, directed to a Good End, and freely performed. For the better understanding of which it is necessary that we distinguish between Natural and Moral Goodness. A Work may be Naturaly Good that is altogether Servile, Dead, proceeding of Necessity, without choice or Knowledge, from an Ignorant, Irrational Inanimate Agent. As the Shining of the Sun, or the Blowing of the Wind is Good for Several Ends, it is profitable and subservient to the Benefit of Man, and the Welfare of Creatures, being suitable to the End for which it is ordained. And thus it sheweth forth his Glory that made it so to Act, tho it Worketh of Necessity. But this is all its Goodness, it neither Knoweth nor intendeth what it doth, and therfore is but an Inferior and Mechanical Agent: Whose Operations are neither Wise nor Holy. And for this Cause no Laws are prescribed as Rules for it to observ. No pleasure followeth the services it performes, no Obligations or Rewards are laid either upon it or before it: tho the Similitude of all those in a Dark and shady manner are represented in things Natural and Necessary. Nothing is Moraly Good but what is Righteous. that is, which floweth from one that is sensible of what is right, purely from his Love to virtue, in respect to obligations and Rewards; freely, without compulsion or Constraint; having a desire of being Beautifull, and pleasing to som Lawgiver, Benefactor, Lord or Creator; or at least Good to some other object in a delightfull manner. What those Works are in their Nature, how Excellent; Why Desired of God Almighty, and how much, it is infinitly Necessary to unfold, with the Reasons why they are called Good, before we can understand the order and Manner of God’s Decrees. For the Elect (as S. Augustine saith) are Elected that they may be Holy before him in Love; and that they may (be enabled and made willing to) do Good Works. Not as if God only desired Good Works from his Elect, but from all his Creatures: Especialy from Angels and Men, that are made Capable of being Wise and Holy. For the same Reason that moveth God to delight in Works of Righteousness and Holiness in his own Life, moveth him to Delight in the Works of Righteousness in the Life of others. And that is the Beauty and the Excellency that is in them for which they are called good. And the same reason that moveth him to love the one, provoketh him to hate the other. He loveth Righteous Works for their Goodness, and hateth Wicked Works for their Evil: Which are therfore called Wicked, becaus they are extremely Evil. For Moral Works when Evil are exceeding Evil. So that God, unless he can hate Good and love Evil, cannot desire Wicked Works, nor ceas to delight in Holy. The truth is, he so desireth Righteous Works that for the sake of them he made the World, redeemed Man, called the Elect, Sent his

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Son, gave us the Means of Grace, wrought miracles, prepared Eternal Rewards, and in all Ages hath been doing all things to awaken and allure us to Good Works. And so hateth Evil, that to deter Men from doing them he hath prepared Eternal Torments. What those Works are in their Nature we must learn by his, whose Essence is the Fountain of all Goodness, Knowledge, Righteousness and Holiness. It is an Easy matter to prove that Love is the Cause and the End of Things. For nothing but Love could move God to give a Beginning and Being to Creatures, since Hatred cannot frame an object from which it naturally flies: It will abolish, but not produce it. And Love only enjoys the Goodness and Beauty of what it Effecteth, and so is the End of its own Productions. Nor can any thing be Enjoyed, but by Love alone. Since therfore God is Love, he naturaly loveth all his Creatures: And is so Glorious and Delightfull to them becaus being infinit and Eternal in Wisdom and Power he loveth them; Loving them infinitly he is infinitly Good; that is, Infinitly convenient to their nature for Bonum est quod alteri conveniens: That is Good which is Convenient to another. Infinit Love is infinitly convenient to all its Objects becaus it infinitly desires and endeavors their Happiness.1 What is infinitly Agreeable is infinitly Delightfull: and what is infinitly Delightfull is infinitly Good, and being infinitly Good, it is infinitly Delightfull to it self, for being so to another. This being the Nature of God, He infinitly desireth to communicat him self, his Infinit Goodness infinitly delighting in anothers happiness, which without a Communication of itself can never be attained. Infinitly desiring to Communicat Him self, with the same Measure he desireth to be received. And that Work wherby God is received is Good, because it is convenient to Him; perhaps I may say infinitly convenient both to God and his Creatures. To God becaus he infinitly desires to be Enjoyed; to his Creatures, becaus they infinitly desire to be Happy, by the true Principles of Nature, which cannot be but by the Fruition of his communicated Goodness. For the more full understanding of this Mystery which is the Basis of all Knowledg in this Matter; You must remember that the Enjoyment of God is the Best Work of all that are called Good. for it is that wherby we are infinitly Agreeable to ourselvs and Him. And therfore it is the most Beautifull, and most Blessed the only Divine and Eternal Work, the Work of Heaven. the End of all other Works, yea of All Gods Works Counsels and Decrees, and the first in his Intention of all his Atchievements. Besides this there are other works but all other are for the sake of this, and must partake of the nature and manner of the same. Which there perhaps shall be consummat in one Act, but here is exerted and exercised in many. Divers Particulars concurring on Earth, which by our finit understandings are successivly enjoyed by many particular and successiv Actions. For we Enjoy him in his Works, in His Ways, in his Laws, in his Attributes in his Counsels, in his Mercies Judgements Miracles etc. All which in Divine Love shall at once 1

Marginal comment in Script B: This Ring and Circle of Infinity varies more, in Excess of words, then in real Sense: many of those Infinities being much more pertinently Comprisd into more Succinct and distinct heads.

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be seen and ever Enjoyed. Whatsoever is enjoyed must be delighted in, and whatsoever is Delighted in must be prized. To prize God in all his Attributs Works and Ways is to do a Righteous Act for it is to render unto him his Due Esteem; that is to do him right. It is to receiv him and therin to do right both to him and to our selvs. This is the Grand Duty which both his Nature and ours enjoyns. All Obligations are laid upon us to perform it, and all Rewards to Crown it. It is in one Act the fulfilling of all Laws, and the doing of Right to all Creatures. For tis to Prize them according to their Value in God, and Delight in them according to the Delightfulness that is in them. Which being done to all the Things in Heaven and in Earth, their Beauties and Services and Excellencies being seen, it is Good and Righteous towards them. The Excellency of which Action, or Good Work, will appear in the Order which compared with other things, by Nature it is Seated in. The End we know is Higher then the Means. Now to what End was Heaven and Earth made but that it might be Enjoyed? That the Goodness of God may be seen, and his Love contemplated? His Wisdom admired, and his Glory Adored! That men might communicat with him in the fruition of his Goodness, and celebrat his Praises in all his creatures, and that his Goodness might be delighted in seeing their Exaltation and Happiness? For true Goodness enjoyeth all the Good which it doth, and is the Greatest Delight to it self in the World. To what purpose should Heaven and Earth be made, were there no Ey to see them, no Understanding to Contemplat the Goodness of God in making them; no Living Creature to Enjoy them? God cannot enjoy them in him self but only by Love. In him self he needeth not the Sun nor Sea nor Air nor Earth nor Gold nor Silver; he needeth them only for our sakes and in us only enjoyeth the same. And yet for as much as in his Love he needeth them and by Lov enjoyeth them, in and by him self he needeth hath and enjoyeth them. Were there no Creature therfore made to enjoy them they would be altogether useless. And being well examined they serve evry Creature as much as if they served one alone. In whose Enjoyment God enjoyeth them. So that our Act of Enjoying is the End for which the World is made, and that by which we imitat God who rejoyceth in all his Works, live in Communion with him, and inherit all his Benefits. fulfilling all his Laws to wit the Laws of Nature, and making our selvs Happy. Enjoying Him in them, and pleasing Him by Enjoying them. For the more we prize him the more we honor him; and the more we honor the more we Glorify him: the more we Glorify the more we Delight in him; and the more we delight in him; the more we Enjoy him, and the more we enjoy him, the more delightfull we are made unto him. Nay and the more we Enjoy him, the more we prize him. Those things being one and compleat in a Circle. If we live in his Image , and throughly prize all things as he doth: We shall prize all his Works not only for the Benefit and Service they do to us; but more abundantly for the Service which they do to others. For he prizeth Nothing in the Visible World immediatly for his own, but others sakes. And they who receiv the same and Enjoy the Benefit will be Greatest Treasures unto us as they are to him. And well they may for their Souls are more Capacious then the whole universe, Higher then the Heavens, more Excellent then the Light, more

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Pleasant and Precious. The Sun can Shine but cannot see: the Skies may contain but cannot love. That which can see and prize and love all Creatures in all Worlds, is better then all Objects as they are Dead and Quiet. The Enjoyer being better then the Thing Enjoyed, and the Possessor then the House. Sight is a Light whereby Light it self is exceeded. What were all the Light of Heaven without the Light of Life? They that can love, can, be Wise Righteous Holy Glorious, Blessed. They can Admire our Happiness, delight in our Honor, Prize our Love enjoy our Persons, Prais and Adore our Father for making us in his Image, and help us in Sacrificing Thanksgiving to his Eternal Majesty. Whose Laws we also valu and Delight in, becaus therby we are Cemented together, all being united into one Body, and evry one made the Possessor of all: For all are commanded to love evry one and evry one is made to delight in all, and in the Happiness of all. An Endless Reach of understanding is given us, that we may see the Wisdom of God in all those Things, Adore his Goodness, and Prais his Power for the Glory of his Kingdom in all Places of his Dominion: being enriched and delighted therby with all his Joys and Treasures. For which cause an insatiable Thirst after Riches and Honors is implanted in us; that being corrupted in the World do bear the name of Covetousness and Ambition: together with a Nature so Vigorous and Active that Idleness is Death and our Life in Business, Employment our Rest, and the Best and fullest Employment our Happiness and Repose. To the Intent we might not Want Incentives, but it might be Natural and Easy for us to Enjoy, and continualy to prize all our Treasures, and ever to Adore and Praise the Bounty of our Lord and Father. All which considered, his very Judgements, tho Terrible, are Delightfull: For who can forebear to praise him even in Punishing the Rebellious when he considers the Sweet and Glorious Duty even the Wicked and Rebellious hav to perform; the Obligations that are laid upon them and the Rewards before them? So that by his Love to God all things are made objects of Delight, to evry one of his Chosen Creatures, and therin the Scripture is fulfilled which Saith, He that overcometh shall inherit all things, and I will be his God, and he shall be my Son. Rev. 21.7. Our Duty being none other then to sit in the Throne of God being fully satisfied in all his Ways throughout all Eternity, and most Highly Exalted with Honor and Glory. It is infinit Honor to be so Beloved: And Glory in the Highest to pleas God so infinitly as the Holy do, by discharging their Great and infinit Duty. Wherby they are always at Home, at all times in all Places like Kings Enjoying all, and therfore like Priests offering Sacrifices for all, For which caus they are stiled a Royal Priesthood, or a nation of Kings and Priests, setting forth his Praises who calleth them out of Darkness into his Marvellous Light.2 For the same goodness which desireth to be communicated, desireth to be enjoyed: and so enjoyed as most shall tend to the Benefit of the Enjoyer. Which then happeneth, when the Enjoyer is made capable of more then all the Treasures in all Worlds, and enjoyeth Communion with God in Glory. For Treasure and Glory are distinct Things. Wherof the later is the End of the former. 2

See 1 Peter 2.9.

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Covetousness was implanted in us that we might desire Treasure and rejoyce in it. Ambition that we might covet Glory. Covetousness being the Handmaid of Ambition, and Glory the end of Treasure. For Treasures are desired for the sake of Glory; No Treasures being of any valu where there are no Spectators. We love to be seen and Prized and admired and Beloved; herin being made after Gods Similitude. Even Thrones and Crowns in a Wilderness are nothing. Mountains of Gold and Pearle in a Desert are but dead Stones where is no enjoyer, but one. To be the Delight of others in the Midst of Wealth, and to shine in Glory and Bounty upon them: to be seen in our Fruitions and acknowledged and Reverenced that is Glorious: It is the Life and Soul of pleasure, and the End of Riches: without which all Palaces are a Silent Carcase: Crimsons and Ermines inferior unto frize, and Precious Stones Glittering but Cold and Useless Pebbles. Had only one Creature all the Treasures in all Worlds, and were it surrounded with the Riches of all Eternities. if in the midst of them it were Dirt, it would be Base and Dishonorable, nay the Richer it was the more abominable. So that it more concerneth us to be Illustrious Creatures then to Enjoy the Treasures of all Worlds: and that we are, only by the Power and Freedom of our Actions. For these Causes GOD having made us to Enjoy Him self made us to do it in the most Glorious Maner. therin consulting his own and our Interest together. for it is right fit that the most Glorious of objects should be enjoyed by any other then the most Glorious of Creatures. He loveth that his Companions should be infinitly Glorious, and that they are when made in his Image. wherby they becom indeed his Sons, partly by the Wideness and clarity of their Understandings. partly but more abundantly by the Liberty and Excellency of their Wills. That we should enjoy him in the most Glorious maner was necessary for us: bec: the maner is more Delightfull always then the thing and in the Perfection of the maner our Happiness chiefly consisteth. Which was to do it in such a Maner, that we should in doing it be most Delightfull to him. Wherin again the Perfection of his Wisdom meeteth our Necessity, and his own desire for he desireth to be Enjoyed by the most Glorious Creatures, and we desire to be most Glorious Creatures in the Enjoyment of him. He desireth to be enjoyed, and we desire to be Enjoyed. His Love desireth to see ours Satisfied: and therin provideth for the Sanctification of Him self. For God is Sanctified most Highly when he is enjoyed in the most Glorious maner: and that is when he is freely, highly and honorably beloved, his Object then being most Delightful to him. we are Glorified when we are freely highly and vehemently Beloved: truly, not falsly, having Beauties in us answerable to that Love wherwith we are Esteemed. That we might enjoy all Treasure Comprehension of understanding was given to us: that we may attain all Glory Liberty of Will, all which must be Crowned with Liberty of Action. For the Most Noble Faculties and the most Excellent Parts are Deformed without Action: and no Action Glorious that is not free, nor any Agent Delightfull by any Action, that is none of His. Whatever Act is forced or strained, or done by another, or by necessity of Nature, or by chance or Accident is none of ours, nor will it ever make the

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Author Glorious. For this Caus God gave unto Man Liberty of Will: that doing Glorious Acts with Counsel and Design the Acts might be his own: and more full of Goodness, being done to pleas and Gratify the Creator and therin more glorious then any that are compeld or don for him, or in him or by Necessity. The mere Goodness is in the Action, the more the Creator is pleased; and the more Pleasing the Action is, the more Glorious the Action. And the more freely the Agent doth it the more Good he is, and the more Good the more Glorious. Nor only so but the more Willing to communicat him self and the more pleased and Delighted in pleasing others. So that Man, being made in the Similitud of Gods Goodness was made naturally more Glorious, and more prone to delight in Glory. And so much in the Similitud of Gods Goodness is Man made that he more delights in communicating him self then in receiving all things; and he never can Enjoy him self but as he is Enjoyed, all Riches and Possessions being esteemed only as they help to make him more delightful unto others. And the whole Current of his Nature terminating in that as in his Highest Perfection. This freedom wherby chiefly he delighteth others naturally securing it self by its Violence, and naturaly rewarding it self by the pleasure it taketh in being Good, or Delightful to others. For all these Causes God made Man free that by chusing Voluntarily to prize and love, he might do that of his own Accord, which was infinitly delightful to God Almighty: and therin be infinitly Glorious. For whatsoever is truly and Greatly Delightfull, is truly Glorious What is infinitly delightfull is infinitly so: and having thus made Man Beautiful to Him self, in making him Capable of so much Goodness, And endued him with the Similitude of his infinit Power by enabling him to please or displeas him infinitly by the Enjoyment or contempt of all Beings in all Eternity. having given him Power to perform a Work freely which he infinitly desired, which was infinitly Suitable and in all respects Agreeable to his Nature: both as he desired to be Communicated, and to be Enjoyed, to see his Creature Glorious to have Righteous and Holy Actions wrought, he made Laws, proposed Rewards, imposed Obligations. And this one Work being the Answer of all, the only Recompense of all his Endeavors, the Beauty and Goodness and Happiness of his Creature, and the Crown of his Kingdom 3 included infinit Valu and Beauty in his Eys, and therfore was by him infinitly desired, tho by his Creature freely to be performed. Nay under that Notion, which was the most perfect form it was desired, namely, an Action freely performed. So that if Man would not perform it freely well might God griev for his obstinacy: but not be able to remedy him self; the matter being so nice and Exquisit here, that if God should go to do it for him, he would defeat him self in the Endeavor and by forcing him, Spoyl the Work he desires. Yet, if he should let him alone he doth then Expose his Beloved Object, and Adventure the Peril of letting a Sin into Eternity: which he infinitly hated.

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The matter being thus, he neither determined that Man should fall nor stand.4 for had he determined Mans Will, he had overthrown all his Curious Building, and bereaved him self of his End, by making it impossible, that Man should be a Righteous and Holy Creature; which would follow annihilating his freedom. He infinitly desired that Man should be Holy, and do Right to him self, and All: but desired that man should do it freely, and left him to him self for the Accomplishment of that Desire. Purposing if he Satisfied that Desire to delight in him and reward him with glory, and denouncing unto him Eternal Torments, if he did not. But upon Mans fall, being an infinit Lover of Righteous Actions he restored him again to another Trial, and by his only Son redeemed him to the Possibility of loving Prizing, and Delighting in God. And now desires he should so do, more then before So that God determines first that Man should be saved by the Way of Righteousness; being rewarded for the Works which he freely doth; and upon the Default which from all Eternity he foresaw, he determined most Graciously to Redeem all men to another Trial: And foreseeing that all men again would becom vain and foolish; he electeth some and rejecteth others. Wheras he might Punish all most justly for their double Evil Deeds.

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Marginal comment in Script B: This is the true State of the case but it might be Exprest a little more Breifly and yet more plainly.

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That the former Section may be made more Apparent, it is to be considered first that all Nature heaves at and requires the Duty we have described. God desires in all things to be Enjoyed. Man desires to enjoy all Things. Angels desire to be Beloved and to see the Friend of God Blessed. All Creatures love their Perfection, and that they meet in the Attainment of their End, and their End is to be Enjoyed. Secondly, That Good Works are of two Kinds either Natural or occasional, Substantial or Accidental or final or intermediat Primitive and Principal, or Works of a Secondary and inferior Nature. All which may Easily be distinguished. The Works of Righteousness that were in Eden to be done, as Moral and Perpetual, were the Works we have named: the Enjoying of the World the Prizing of GOD in all his Appearances: the Contemplation of his Love, the Sight of his Beauty, Pleasure and Delight in his Laws, and the Continual Celebrating of his Praises for his Bounty. Which Works that they are yet to continue we see by the whole Course of Nature and by Gods Invitation Isai. 55.1. Ho evry one that thirsteth come ye to the Waters, and he that hath no Money come ye buy and Eat, yea come buy Wine and Milk without Mony and with out Price. That they are the Principal and Primigenial Works is Manifest becaus they were to be don in our first Estate, and more those Especially that our Nature most required, and wherin our Happiness was most concerned: which also shews that they were the most Necessary and Substantial: And that they are the Final and Eternal is Manifest becaus those only will be our Works in Heaven. Howbeit there are inferior Intermediat Works, occasioned by the Fall which in some respects are like that Superficial and Accidental Work of Abstaining from the Forbidden fruit. That being a positive Law containing a Duty meerly Symbolical but of it self neither pertaining to Happiness nor Misery, and indeed the only Duty of that Kind which Adam had in Eden, to perform infinitly Different from the real Solidity of the Law of Nature: which being Substantial, was Eternal: this being, as Transeunt in the mean time as Circumstantial. After the Fall Man was through Sin subjugated to the necessity of other Duties, some of which we may call Inferior, all Intermediate: therfore which all Temporary. Sorrow for Sin, and faith in a Savior are Superintroduced, tho if we respect sinners, very Serviceable and most Glorious, Duties, yet of no use in Pure Nature. A Savior was not in Being, noe more was Sin. Consequently neither was faith in a Savior Possible, nor sorrow for Sin in the Estate of Innocency. Much less were Almes Deeds, and visiting the Sick, forgiving Injuries Patience in Adversities, Tythes Temples Maintenance for Ministers; Commutative Justice in Buying and Selling when there was no Propriety no Need no Trade. Yet these are the Duties which now have taken up all the Place, the Primigenial being too deep to be understood, or rather too Natural and Easy to be performed: too Profitable and too Necessary. For no Duty is more infallible when considered bec. it floweth immediatly from the Nature of God, and directly tendeth to his Creatures Happiness: and is by all Nature at once enjoyned: Which being the only sovereign and Final Duty, is indeed the

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Principal for the Sake of which all the rest are done, that Men may be rescued from Ignorance and taught, or relieved in Adversity, or enabled in their Weakness, or encouraged against Temptations or som way or other aided and comforted in the Discharge of this great and Heavenly Duty. Which being the most Blessed, our Nature is the more averse from it becaus it is Divine tho by reason of its Excellency it is Eternal. This Distinction and Partition of Duties, shews apparently that all our Natural and Substantial Duties Flow from the Goodness and Love of God, they being all so Congenial to Mans Interest and Happiness that nothing more is desirable to him. And that all other Particular intermediat Duties are for the Sake of these, that by learning to discharge them as we ought to do, we might be Elevated to the Power and Performance of the former. Howbeit that all other Duties flow from Divine Lov is manifest, if we consider them as don, or enjoyned to be don to ourselvs. What els could command all Angels and Men to lov me, and command me to love God, and to prize all his Works, and to rejoyce in them, but Love alone? What could build Temples, Work Miracles, send Apostles, Translate the Scriptures, prepare Magistrates, provide Ministers Sacraments and Sabbaths but Love alone. If then I will love to be Beloved, or rejoyce in Benefits, in the mean time or Delight in Blessings, or prize Mercies, or make use of Priviledges, or Gratify the Nature of my Soul, and become a Blessing, I shall be Saved. If I will not, I deserve to be Damned: The Impediment is only in me: God is infinitly Good and Gracious and if Not withstanding all my Unworthiness he maketh a Clean Heart in me; it is a Mercy which thousands shall not enjoy, who nevertheless have enjoyed no less then infinit Mercies.1 By this you may see how the Decrees are to be ordered, Namely that Gods Essential Purpose and Decree of Saving Man by the Way of Righteousness, was the first, Which I call Essential because it is the Best of all possible Ways. 2 Secondly, that his Anger and Displeasure at Sin succeeded. Thirdly, that His Mercy Triumphing over Justice in our Redemption. Fourthly, that The Rebellion of Sinners against redeeming Love ensued upon their Redemption. Fifthly that The Distinction between Elect and Reprobat ensued upon that Rebellion. The Elect being wrought upon by Irresistible Grace, after they have made Vain all the Means of grace. And for the Superabundant Manifestation of his Infinit Mercy, the Reprobat left to the Ministry and Persuasion of the Elect: which engageth the Holy to be tender and Carefull of the Welfare of others and obligeth the Reprobat to be infinitly Thankfull to God for the Holy. All this being made Plain, it is not needfull to interpose any other Scheme or order of Gods Decrees, yet for further Trial and Satisfaction sake we will see Dr Twisses Way herafter and compare it with Dr Hammonds and Dr Sandersons together. In the Mean time let us look upon two things in the 4th page of his present Consideration. first he chargeth the Remonstrants for denying that Christ 1 2

Section V was to have started originally after this paragraph. Marginal comment in Script B: This Recapitulation of all Gods Methods thus Breifly and plainly, does well In fixing the same more Strongly in the Minds and understandings of Men.

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Merited faith for us: and thence inferreth that Faith is not (according to their Opinion) Bestowed upon us for Christs sake: and by the way marketh that they put no difference between faith and Regeneration. By all this endeavoring to evade an Arrow of theirs, if not to fix one upon them. For wheras Dr Twisse and his learned Associates, Say that Christ Merited faith and Repentance for us, as well as that we should be saved by faith and Repentance, upon condition we would repent, they say Nihil ineptius nihil Vanius quam hoc Christi Merito tribuere. Si enim Christus Nobis Meritus fidem & Regenerationem, tum fides conditio esse non poterit, quam a Peccatoribus Deus sub Comminatione Mortis Æternae exigeret.3 Concerning this we observ, 1. That it is not so very absurd to say that Christ speaking precisely and according to the Tenor of the Covenant of Grace, did not Merit, that Faith and Repentance should be given to us and wrought in us whether we would or no. for according to the tenor of the Covenant of Grace he merited only for us, that if we would repent and believ we should be saved. otherwise he would merit for us things which he never intended to give. All that he merited for us is given to us, he merited that Faith and Repentance should be given to them that pray and endeavor after it, and that Salvation should be given to all them that repent and believ. but he did not intend to merit the Gift of faith absolutly to any, so that it should be given him whether he would or noe. Then indeed it being an absolute Gift could not have been the Condition of any mans Salvation. for why should the performance of that be required as a Condition, which shall be wrought in us whether we will or no? Secondly, We may perhaps lawfully Say that faith and Repentance are given to the Elect by the Same Absolute Grace by which Christ him self was given. What Inconvenience can follow: For Christ did not Merit that he Him self should be given to us and yet he was given to us: tho not above the Desert of his Nature yet before the Merit of his Passion. It is somwhat improper to say that he merited to be given. tho in some sence it was an Effect of his Merit: Not the Merit of his Sufferings on the Cross, but his Love in the Heavens. Without the Merit of his Sufferings therfore Conversion and faith may be given: as Him self was, by Gods Absolute Love. The very Act of Conversion being given Gratis to the Elect, the offer and Condition of it to the Reprobat. Yet all is don for Christs Sake, becaus in respect to his Love as the 2d person in the Trinity; undertaking from all Eternity to give him self for the world, and in respect of his Satisfaction, which he made on the Cross: That if Faith and Repentance were only purchased for the Elect, as the Condition given them to Salvation, faith and Repentance could never be exacted of the Reprobat under pain of eternal Damnation. For that only is exacted of them that is given to them. The 3

Traherne does not quote Twisse accurately. See Twisse, Riches (p. 4). Twisse reads: the Remonstrants in the Answer hereunto, forthwith confesse it in these words, Sanè ita est. Nihil ineptius, nihil vanius est quàm hoc Christi merito tribuere. Si enim Christus nobis meritus dicatur fidem & regenerationem, tum fides conditio esse non poterit, quam a peccatoribus Deus sub comminatione mortis æternæ exigeret. (It must be certainly so, for there is nothing more absurd, nothing more vain, than to attribute this to the merit of Christ. For if Christ is said to have merited for us faith and regeneration, then faith could not be the condition which God demands from sinners under the threat of eternal death.)

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Condition is granted to them that if they will repent and believ they shall be saved that is required of them. For God cannot command men to believ a lie, and if they are condemned for not believing in Christ they are bound to believ, that if they believ they shall be Saved, or (in words a litle further off) that faith in Christ is to them also granted unto Salvation. On the other side, If Christ did merit faith and Regeneration for the Elect and realy intended it should be given to them whether they would or noe this is an Act of Kindness to some without Injury to others. He merited Hopes and Priviledges for the worst, which if they would improve should be Effectual: if not they were not wronged while others were forgiven, and themselvs rejected for their negligence. For the ordering of Gods Decrees he saith, we have received Rules from the Scholes never yet contradicted by any. Namely that they are to be ordered according to the Condition of the Things intended. Which are but two, to wit the End and the Means, and all do attribute Priorily to the Intention of the End, and Posteriorly to the Intention of the Means. It is true that Men may Err in designing the right End, as also in designing the right Means, and those Errors are to be discovered, and the Truth cleared, by that Science wherunto the, Consideration of the End and the Means belong. But Agreement being once made concerning the End and Means there is no doubt to be made, but that according to the most received Rules of the Scholes, the End must be acknowledged both first in Intention and last in execution, and contrarily the Means last in Intention and first in Execution. Here he positivly confirmeth the Maxime, or observation we have noted. that if Damnation be the End of Gods refusing to give Grace to the Reprobates, Gods refusing to give them Grace, is the Means of his Damning them, their Damnation it self being first in Gods Intention: and his refusing to give him grace after it the means of the same.4 2. We object that men may erre in designing the right End. both of Election and Reprobation. And 3. that by Considerations in Divinity they are to be guided in the right. Now in Divinity it is manifest that Damnation is not the End of Reprobation: and therfore that Reprobation is not the Means of Damnation. And that the Reason of Reprobation is not Gods Hatred to the Sinner, but Love to Righteousness, expressed not in punishing, but in desiring Righteous Actions. For God passeth him by to the Intent he may be voluntarily obedient Righteous and Holy; and willeth him to be Thankfull of his own Accord; for his Greater Glory. It being more Glory to yeeld obedience, then to be Immorigerous. When we say that the reason of Reprobation is not Gods Hatred to the Sinner, but love to Righteousness, an Interpretation is needfull to explain our meaning. For it seemeth very obscure that His Love to Righteousness should be the Caus of Reprobation. But when we reflect upon the Nature of Reprobation and consider that it is by this Learned Divine restrained to Conversion, and not extended to the Salvation or Damnation of its object, we shall then see that his Love to Righteousness is the Caus of Reprobation. Especially when we consider the Nature of Righteousness. For wheras God 4

Marginal comment in Script B: which is point blank Contrary to the Word of God and the Nature of God, as you have well Evincd.

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determineth to Creat Grace in the Heart of his Elect in the very Act, as he is meerly passive, he is involuntary: wheras Righteousness is a Wise and Voluntary Motion and operation of the Soul, wherby the person that is converted becometh Righteous becaus he cooperates with God, and maketh use of the Ability which God giveth him of his own Accord: being desirous to answer all those obligations that are laid upon him, and prizing, or loving the Beauty of those Duties that are set before him. Which if he doth not, he is so far from being Righteous, that he is Wicked and Rebellious. That therfore the Opportunity of being Righteous might not be taken from the Reprobate, he is left to him self, rejected, or passed by: while God determineth to Creat Grace irresistibly in others. And thus is Righteousness the End of Reprobation. If any say, as it is very obvious that some should, God in dealing irresistibly with the Elect, satisfieth his Love and Desire of Righteousness, for that they may be Righteous he so dealeth with them: This doth but Magnify his Wisdom, who by Means so divers can attain Ends that are so much one; and by various Proceedings so Beautify his Kingdom. For he converteth the Elect both that themselvs and others may be Righteous. The Elect, that in all the Subsequent Actions of their Lives they might be holy, by using that immortal Seed aright that is implanted in them, tho in the Instant of receiving it they are meerly Passive, are wrought upon by violence: being till that very Moment unrighteous and rebellious, in the moment Passive, and after it voluntary and Righteous Agents. The Reprobat are by the same Counsel, rejected or left to themselvs, that at the Instant Persuasion of the Elect, they might in the very Act of Conversion be Righteous, God leaving and enabling them so, that the Act may be their own. For it is easy to observe, that above all things in the World God desires that men should turn of themselvs and that having all Means and Motives therunto, should repent and believ of their own Accord. Of which desire innumerable reasons of infinit Importance may be revealed. In the very Act of Conversion the Elect being meerly Passive, are neither Righteous nor Rebellious.5 In the Inchoation of it they are Rebellious, in the Perfection of it they are Righteous. The Act of Conversion therfore being Instantaneous, it Seemeth as if they were Righteous and Rebellious together. They are rebellious in being meerly Passive. they are Righteous in being Active; that is in Conforming to, and complying with the Work of God in a voluntary manner. For there is no Instant of time wherin a Living Soul is meerly Passive. Or if it be in that Instant it is truly Rebellious. For it is its Duty to be vigorous and Active, and therfore in being Passive is truly Rebellious; were it possible it could be purely and meerly Passive. But at the Instant of its Conversion it is Active for it is never converted till it doth voluntarily turn from Sin to Righteousness: and in the very first Instant of Regeneration it so doth. The Inchoation and Perfection of that Act as it is precisely taken from the Preparations and Consequences therof being both one: A vigorous Illumination of the Understanding and Change of the Will a Sight of and a Love to 5

Marginal comment in Script B: This seemes contradictory to the 4 last lines, and to me is soe in it self for graunting all have preventing Grace it is Impossible but that must Co-operate in their Conversion, and not wholly passive.

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Heavenly Things. The Convert being at the same time Active and Passive in respect to Divers. Passive as he is Inspired, Active as he confesseth. For in Order of Time those Things may be together, that in order of Nature are asunder. he that is Active may in some respect; be truly Passive in the same Instant.6 And he that is wrought upon by divine Power in an Irresistible maner, may nevertheless See and Consent voluntarily to the Law of God and the Excellency therof. But this Voluntariness being Effected by an Unavoidable and Irresistible Illumination, which had it not been, the person converted had neglected all the appointed means, and gone on in his Sins is not the Righteousness which God desireth; but the means by which he may attain the Righteousness both in Elect and Reprobat which his Soul desireth. The Extraordinary means he is forct to enter upon, upon the frustration of all other. Tho it is indeed a Righteousness which his Soul desireth, but not the Principal Righteousness. For that they may herafter do Good Works of their own Accord are the one now Invaded: and that in this Act the other might be righteous of their own Accord are the other omitted. God therby preparing two fountains of Righteousness in his Kingdom, and by those various Proceedings much adorning his Kingdom evry Way. By Mans Rebellion all Righteousness was lost, by free Grace it is Introduced. Free Grace in the Elect is the fountain of all Righteousness, and Free Will ought to be so in the Reprobat. The Rebellion of all was equal, the mercy towards all is Equal only the maner Divers. The Elect is more Beloved in that his Grace is Secured. The Reprobat in that respect is hated, that he is passed by, yet infinitly desired, and reserved by that Act to the Greater Glory. His first Act of Conversion which is the Fountain of all being made his own: a thing so pleasing and delightfull to God, that it adorneth the Doer of it with infinit Beauty. O that they were Wise that they understood this, that they would consider their later End! O that there were such a Heart in them! This is that which God chiefly desires, this answereth all his Longings, and this filleth yea Crowneth his Endeavors. And for this Caus is it that so few are Elected, so many Reprobated, so many are called, so few are chosen.7

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Underscored with marginal comment in Script B: heer you qualify your position well yet, twere better in my judgment let alone: for the very conceit of a possibility of being passive in our Conversion may produce the dainger of a tame Aquiessence in a lazy unactive life of Holynes, and favor those too much who think if they are not Vicious they are sufficiently Virtuous: We must look upon positions every way before we assert them: for they may be true and in some respects Convenient yet if in other respects they proove Inconvenient: if they are not Essential to the matter they are better off [. . .] forborn then mentioned. See Matthew 22.14.

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Dr Twisse confesseth, that Men may erre in designing the right End, as also in designing the right Means; and that these Errors are to be discovered, by that Science wherunto the consideration of the End and the Means belong. but not naming what science that is, he leaveth the Rule very obscure. Which in so intricate a Matter truly is most inconvenient, especialy for that it is a Matter of such great Importance. We judge it therfore very Advantagious, if we can by any Means find out that Rule, by which the Truth may be cleared. And for that caus shall not think it grievous to Explain it. The ultimat End he designeth to be Gods Glory, of which he maketh Election and Reprobation or if not these, the Faith and Impenitence of his Creatures the Means Concerning which we must speak more in another place. Here it is meet to Consider by what Rule the Decrees of God are to be ordered, what is their Immediat End, and what are the Means for obtaining it. Which Rule since it is not in Logick to be found, as him self concludeth, is by Divinity only to be Discovered. And truly therein it is most Apparent. The Nature of God being the Sovereign Rule by which both the End of his Decrees and the Means may be discerned next which his Word, the Nature of his Law, the Nature of the Soul, his Works and Ways in all Ages com in as Rules subservient to the same. As For the first, since evry thing worketh according to its Nature, it is evident that the Nature of God must be a Rule1 wherby we may discern the Nature of his Decrees. For as the liberal Heart deviseth liberal things, and a Cruel Disposition feedeth Cruel Imaginations, so God being by Nature Good Wise and Holy, his Works and Counsels must likewise be Good Wise and Holy. For which cause we never truly understand his Counsels, till we see his Wisdom Goodness and Power appearing in them as Brightly as in his Works, and behold them all reconciled to his Attributes. So that Election and Reprobation must be full of infinit Wisdom Goodness and Power: His Love, Long suffering and Mercy, as well as Sovereignty appearing in them, nay upon a diligent Scrutinie, his Blessedness and Glory as well as Righteousness. GOD being by Nature infinitly Wise, it is impossible that his Councels should be vain or foolish: nay infinit Wisdom must shine within them, his Decrees partaking as well of the Measure as Quality of that Heavenly Attribut. As therfore they are guided by the most Excellent Caus, so must they be directed to the most Excellent End, and according to the infinit Wisdom of so great Councellor atchiev many Ends, in evry one of which his infinit Wisdom may be seen, in the most Excellent maner. The Time and Season also to which they relate must be most Excellent. For evry thing is Beautifull in its proper Time. And the occasion upon which they are commenced must be suitable to his Eternal and infinit Excellency. In Election therfore and Reprobation, we are not only to see the Salvation of the Elect and Damnation of the Reprobate but these atchieved in such a 1

Marginal comment in Script B: and the best Rule to know God by, or to direct or Comfort us by.

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maner that Goodness and Wisdom and Beauty and Glory may be seen in them with Justice and Righteousness and Truth and Holiness. That therfore by which he most Glorifieth his Wisdom and the rest of his Attributes, is undoubtedly his Decree. He glorifieth his Wisdom, by governing the World so that his Righteousness and Mercy and Longsuffering may appear, and by ordering his Councels so that they may be infinitly profitable. That therfore by which he satisfieth his Love and vindicateth his abused Goodness, by which he maketh his Sovereignty Delightfull, and obtaineth a Righteous Kingdom, by which he overcometh the undeserved Malice of Men, and bringeth Good out of Evil, by which he createth a perfect Harmony in his Thoughts, and maketh all his Ways and Works and Laws agreeable with His Councels, by which he distributeth Rewards and Punishments in the most excellent maner, and maketh all his Endeavors Consonant to his Desires, by which he Beautifieth his Eternal Mind, and compleateth the Happiness of Men and Angels, that is his Decree: and that order he observeth in his Councels which is most abundant in these. For as Gods infinit Wisdom doth not appear only in making a River Spring out of the Ground, or run into the Sea; but by making it profitable to Trees and flowers in the Way between, Serviceable to many luxuriant fields and Beautifull meadows and populous villages and Townes and Cities, being usefull to Birds and Beasts and Fishes, yea to men in themselvs and in all these so likewise doth his Wisdom appear in making the Stream and Current of his Decrees, from the very fountain Head, in all the Tracts of Time between that and the ocean of Glory infinitly Delightfull to all Spectators in being Serviceable all along to innumerable Ends. The Nature of the Soul is such that being made in his Image it must be an object of his Love, at least till it is defiled. And its Capacities and Inclinations being all in its first Estate fitted for Holiness and Love and Blessedness, plainly discover that it was ordained unto these. While his Laws even since the Fall declare evry Man to be an object of his infinit Love inasmuch as by them every Man is commended to the Love of all with so much fervor, that God will accept of no mans Love to him self without his Love to this single Person, having laid all the obligations in Heaven and Earth upon evry one to lov all; and rewarding all their Love to evry one with the same Return of Joys, wherwith he recompenceth their Love to him. Moreover drawing all to him self, equaly obliging them to love him self, and by Love to Enjoy him. The Nature of his Ways is answerable unto these. for by all Means lawfull, and consistent with his Nature he seeketh the Salvation of all. Allureth, instructeth, exhorteth, Desireth, and endeavoreth their Returne. By Mercies and Judgments and Miracles and Revelations and Parables and Proverbs and Similitudes and Secret Motions Convictions and Inspirations: In all which he is infinitly Sincere, equaly desiring they should prevail upon all since to all they are Equaly offered. And if after they be despised there be any Difference, more Earnestly desiring the Conversion of them, to whom the Means of Grace are more Plentifully granted. Tho if all will be Rebellious he might destroy all. It is a Miracle he doth not upon the first Transgression. But he is infinitly

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Mercifull: and stretcheth forth his Hands all the Day long to a gainsaying and Rebellious 2 People. His Word wherby he protesteth that he delighteth not in the Death of a Sinner, but had rather that he should turn from his Evil Ways and live, 3 is consonant to all these. Wherin he Weepeth over the most obdurat, and sheddeth Tears of Compassion on the obstinate, and bewaileth their Wilfulness, and complaineth of their Perversness, expressing him self in all the Ways that are Suitable to Love and Goodness. With which his Hatred of Sin and the Nature of Good Works mightily conspire to compleat the Evidence. For therby it is apparent that Sin is infinitly inconvenient and in its own Nature inconsistent with Mans Happiness and Gods Glory. for which caus it can never be Beloved, nor esteemed necessary as a Means of his Glory, nor be desired by Him. Its very Essence is to be opposit to the Divine Will, as well as contrary to the Law, And were it at all expedient, it would not be Evil. Were it conducive to his Glory it would be Good, were it a necessary Means of attaining his Ends it could not be hated. Concerning Good Works we have spoken already. But in all these, it is easier for the Time then matter to fail and in such a World of Evidences which in evry one of these appear, it is easier for the Sea to drie up then Demonstration to be wanting, the later being far more abundant, and Deep and inexhaustible then the former. Certainly what is inconsistent with all these cannot be the order of Gods Decrees, those only being truly his wherin the Riches of free Grace do most appear, and wherby all things are made most usefull and delightfull. Should we open the Nature of his Goodness and Righteousness we should never have done, much less if we did enter into the Mysteries of Happiness, and shew how all his Decrees and the Perfection of his Ways relate to the same. In brief thus much we affirm: that the Soul is made able to examine his Ways, for this very End, that it might delight in their Excellency: 4 And therfore would griev perhaps infinitly to see any Deformity in them: And it is so Noble that as God Him self desireth to walk in the most perfect, so doth She: and as God tendereth evry Person as the Apple of his Ey so doth she: its Affection and Goodness extending so far, and in such a lively maner to all, that should any one tho in Spain or Turkey or the Indies be offended, she would be Afflicted Humbled and Displeased. Tis easy to perceiv that her Inclination is to Goodness; and the more Holiness the more Love she hath to Innocent Persons: if therfore GOD should design any one causlesly to Eternal Torments, all Mankind being one Body, and that one her other self, she would be Miserable. But if God Gratify her desire, in being infinitly Good to evry one, and any one then despiseth his Goodness, he defileth him self, and cutteth off him self from 2 3

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See Romans 10.21. Perhaps an allusion to either 2 Peter 3.9 or Ezekiel 18.23; see also the absolution for Ash Wednesday and the prayers for A Commination in The Book of Common Prayer. Marginal comment in Script B: in my opinion it is much more modest to say the Soul is made to Consider his ways then to Examine them for to Examine Implies more an Authority then a duty, or at least to have both whereas to have a power to Consider Gods ways shews at once Gods Bounty in that Capacity and our duty to Exert it.

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being a Part of her; her self condemneth him, and approveth the Judgement of God upon him. Thus far Nature goes. But if God be Gracious and forbear and Pardon, she is easily taught to love and be pleased; and giveth thanks for this unexpected and Sublime Transcendent and Supernatural Mercy. And if after this any be rebellious She abhorreth them forever. But yet is taught by his Mercies that are without End to continu further. That Wisdom which overcometh the obstinacy and Rebellion of Men, and when all Wisdom seemeth Posed and overcome, deviseth New Expedients to proceed in its Designes becometh the Counsel of GOD Almighty. The first Scene therfore which his Wisdom laid, was that wherby in Innocency without Sin there might have been Perfect Happiness: Perfect Love and Pleasure and Amitie being between GOD and all his Creatures. It was a Scene wherin was Perfection without a foil, Beauty without a Blemish, and perfect Glory without Deformity. A Scene wherin no Need appeared of any Sin, which now seemeth so Necessary as if God could not have been Glorious without it nor the World perfectly Blessed. A Scene wherin his Glory and Mans Happiness were united, no Blood nor Curs nor Death being in Nature, no Misery in the univers nor Complaint in any Creature. A scene wherin GOD by giving Glory to others increased his own, and by exalting his Creatures made him self infinit Treasures, and without any Mutability enlarged his own Happiness by enjoying others. A scene wherin all Power was put into many Hands, without any Diminution of Power in his own, nay the more he received, the more he gave. For had he not made Man able to stand or fall, to pleas or displease him, to be Righteous or Wicked to bring forth fruits or commit a Sin; he had not him self had the Power of Administering Rewards in a Righteous maner. While therfore he gave him Power over Fate, Power to Establish or overwhelm his Posterity, Power to be a Blessing like God unto them, or the Greatest Curse, Power to let Death and Hell into the World, or to keep it out; Power to Crown all his Works, with Works equaly to him desireable, or to make all his Works vain by abusing them; Power infinitly to Honor and delight Him, or to Dishonor and Griev him; he augmented his own Power either to take Pleasure in man, or justly to punish him. The Second Scene wherin infinit Wisdom appeared, was in being able to Contrive a way when his Kingdom was laid Waste to repair it: For Gods Righteous Kingdom consisted in this, that he was able to Administer Rewards and Punishments, over Subjects whom he ruled in a Righteous maner that were Amiable, and concerning whom there was Hope they should be Blessed. By Sin Death came into the World; and Blasted this Kingdom so that it seemed impossible ever to be renewed. for nothing thenceforth could be but Punishments. The subjects being utterly deformed, the Laws broken, and all Hope of Rewards taken away. But infinit Wisdom discerned a Means without destroying the Subjects to renew the Kingdom, without Punishing the Crime to make Satisfaction to the Law, and without making other Subjects to continu the Power of Rewards and Punishments. Yea to turn all this Evil into Good, tho Spots and Blemishes remained to make the Kingdom more Perfect and more Beautifull. The Subjects, being restored to Better Laws, tho imperfect

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ones, and made more Capable of Beauty and Glory, while they were less able to be Compleat and Perfect. Their Persons being covered with anothers Righteousness and their own Works far more Desireable then they were before. A scene wherin they were raised to a New Trial, and to their former Fruitions and enriched (tho accursed) with many Endearments. Accursed in Type, but Blessed in deed; being Sprinkled with the Blood of the Eternal GOD, yet bearing Briars and loaden with Thornes. A scene wherin Sin itself enflamed unto Love, and Hatred unto Zeal and Guilt unto Holiness, Misery produced Happiness, and Shame brought forth and augmented Glory, Despair added Wings to Endeavor, and all the Enjoyments were made Double by the forfeiture and fear of Disseisure. finaly a Scene wherin all were cemented by the Blood of Christ and made greater Treasures to God and each other: the Way of Salvation being made plain and Easy by faith and Repentance. The viler they had been the more Excellent they were, tho more unworthy more to be Beloved and more Happy in their Savior then themselvs. Yet made Capable of being Righteous as before, having the same Law and same Rule, but Double Obligations and Treble Rewards. When Men sinned against this State, and broke the Covenant of Grace, it seemed then impossible to continu a Righteous Kingdom any more. For there was never another Savior that could satisfy for the sins committed against this: and yet his Blood was of Such infinite Valu that it made Satisfaction for all the Sins committed against him self. And tho in a Righteous Kingdom where Rewards are Dispersed according to works the Subjects must be willing and freely obedient. for which cause these being all obstinat and Rebellious, were the more Abominable, becaus no such Kingdom could be among them. GOD devised a New Means and unheard of to reclaim them: And more Magnified the Riches of his free Grace by giving his Spirit to Rebellious Sinners, then by Sending his Son unto faln Creatures. 5 Wherin his Wisdom infinitly appeared, and his Goodness, and his immutable and unwearied Love: For when there could be no Benefit, no Hope: when there was nothing but Provocation and ingratitude and Rebellion, after all endeavors to persuade and Win, and to make Righteous, in vain: when they were incurable and Incorrigible, and like vile figs that could not be eaten they were so evil: Contrary to Nature and beyond all possible Expectation he sheweth mercy: and dealeth with men like Stones, and with Divels like Angels. Yea he maketh those that were Worse then Devils better than Angels. For in this Estate Men exceeded Divels, in as much as they had they had a Savior would have repented, and might they have been permitted would have left their Torments: these will not com out of the fire, nor enter into Heaven when the Gate is open: Nay they trample on his Bowels, and tread under foot the Blood of their Redeemer. And yet they exceed Angels for there is more Joy in Heaven over one Sinner that repenteth 5

Underscored with marginal comment in Script B: I do not think it safe to make this Comparison bec: with out Christ we could have had no H. Ghost he being one of the Effects of Christs [. . .] Coming and soe Conjunctive are both these sacred persons in the work of our Salvation, that you know it cannot be Effected without both the Father Sending the Son, and he the Holy Ghost to Compleat the work.

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then over 99 just men that need no repentance:6 and by how much the lower they had cast themselvs by somuch the higher are they raised by God. At which as the Angels greiv not, becaus it is his Grace, and he may do freely what he will with his own: so likewise is it almost necessary that they should be so exalted, if they be at all delivered. For the more is forgiven we are to love the more, and the more we love shall be the more Glorious and More Holy the more Blessed, the more lovely the more Delightful and Dear unto God. In this Scene Infinit Wisdom Displayeth it self, in making the Depth of incurable Rebellion the Greater occasion of a Righteous Kingdom and the Basis or foundation of more Exalted Righteousness. The H. Ghost is as Great as the Son of God. Free Grace is exalted to the utmost Zenith. For to convert such worthless and Horrid Creatures in a way so uncouth and unacceptable to God, as that is of invading mens Wills, is altogether as much as, if not more then, the Redeeming of Sinners while there was a Hope they would be Righteous. Here likewise, Election is the Fountain of Common Salvation, the Election of a few is the Benefit of all: the Elect are made a Blessing to the Reprobat, and the Reprobat are rejected in the Decree to their Advantage.7 They are mutualy endeared. Great Work is committed to the Elect to do, many Reprobates are to be converted, the Ambassadors of God are to Cooperat with Christ in the reclaiming of Sinners, we are taught Long Suffering by Gods example: and not to hate the veriest Reprobat till he is utterly destroyed. We learn the Value which God hath for Righteous Actions. We are amazed at the Riches of his Free Grace to rebellious Creatures. We see the Means of Grace by Miracle brought into a World of Reprobates and Rebells. We find the Best made of the very Worst. And as free Grace was the fountain of the Creation, and of the Redemption, so we see it the Fountain of the Sanctification of the World; and richer and more Sublime at last then that first. And in all these We see the fulness of the Godhead at once appearing, and in evry several scene as Beautifull almost as in that of Glory, wherin all Shall appear, and all the Holy Eternally be rewarded. Thus have we the Rule of Gods Decrees wherby according to Truth and Perfection they may righteously be ordered. The elect being instrumental in upholding Gods Righteous Kingdom, while the Angels sing Glory be to God in the Highest, on Earth Peace, Good Will toward Men.8

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See Hebrews 10.29 and Luke 15.7. Marginal comment in Script B: When the most horrid Sinner is Regenerated by the power of the holy Ghost tho: free Grace is to be admired and Exalted: yet still the Merits of Christ is to be Magnified above all who merited this holy Spirit and Free Grace for us: therfore in things soe Inseperable it is (in my apprehension) daingerous to make them seperable which tho: I know not Intended yet Implyed. See Luke 2.14.

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Consonant to this is that Platform of the Decrees which Dr Sanderson as he is recited by Dr Hammond laieth down. Who as he is one of the Profoundest Casuists, is likewise one of the Most Orthodox Divines that ever this Nation Produced, Equaly Eminent in Prudence and Modesty, while he is Singularly learned, and Judicious abov measure. He rejecting the Supraexistentialist, which maketh Homo Creabilis1 the object of Gods Decrees, and the Supralapsarian, which maketh Homo Conditus,2 and the Sublapsarian which maketh Homo lapsus 3 the object of predestination for several weighty and important reasons taketh a lower Way, and yet safer. delineating his Thoughts and bringing them out into Light in these following Maximes. 4 The first is, That the object of the Decrees of Election and Reprobation, as they are set forth in the Scripture, seemeth to be Man preached unto. Those being Elected to Eternal Life, who receiv Christ as he is offered to them in the Gospel, viz, as their Lord and Savior; and those reprobated, who do not so receiv him. His Second Proposition is, That there is to the outward tender of Grace in the Ministery of the Gospel annexed an inward offer also of the same to the Heart, by the Spirit of God going along with his Word, which some of the Scholemen call Auxilium Gratiæ generale, 5 Sufficient in it self to convert the Soul of the Hearer, if he do not resist the Holy Ghost, and reject the Grace offered: Which as it is grounded upon these Words, Behold I stand at the Door and Knock,6 and upon very many other Passages of Scripture besides, so it standeth with reason, that the Offer, if it were accepted, should be sufficient ex parte sui to do the Work, which if not accepted is sufficient to leav the person not accepting the same Inexcusable. The third is this, That becaus the Sufficiency of this General Grace notwithstanding, through the Strength of natural Corruption it might happen to prove Ineffectual to all persons, God vouchsafed out of the Supereffluence of his Goodness, and ex mero Beneplacito, 7 without any thing on their parts to deserv it, to confer upon such persons as it pleased him to fix upon, (without inquiring into Qualifications Preparations or Dispositions) a more Special Measure of Grace, which should Effectually work in them faith and perseverance to Salvation. And this I take to be the Election especialy spoken of in the Scriptures. And if so then 4thly the Decree of Reprobation must be Nothing at all, but the Dereliction and Preterition of the rest, as to that Special favor of conferring on them, this Higher Degree of Effectual Grace.8 1 2 3 4 5 6 7 8

Human beings before they were created. Human beings created but not fallen. Human beings after they had fallen. See A Pacifick Discourse, pp. 12, 14. The general help of grace. See Revelation 3.20. Of mere pleasure See A Pacifick Discourse, pp. 23, 33–34.

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These 4 Points are perfectly consonant to the Doctrine of the Church of England, which being rightly understood is the most Wholsom and Excellent in the World. for herby is it manifest 1. that all Mankind are redeemed. 2. that God dealeth with them as free agents, and desires a voluntary obedience. 3. that His Wrath is kindled at the Unreasonableness of the Wicked. and 4ly that there is an especial Election of Particular persons: either of which whosoever denieth, shall run upon the Rock and Shipwracks him self, or els is landed in Inconveniences. for as al Virtu, so all verity fitteth in the Golden Mean: and to erre on either Extreme is Equally Dangerous. They that deny universal Redemption, infold themselvs in a Labyrinth of inextricable Difficulties, and notwithstanding all the Subtilties and Arts they can use they must wrest and contradict a thousand Passages in Scripture, as well as make the Word of God Æquivocal, his Protestations deceitfull, his Demands unreasonable, and his Ways (if not unjust, yet) at least Counterfeit and Hypocritical.9 Which evry Intelligent Soul Abhoreth as it doth also that his Promises should be fals or deceitfull. They that erre on the other hand, as they oppose some few Express passages in Scripture, so do they stray from the Current of the Church and Fathers, and mightily Ecclyps the Splendor of that free Grace that shineth so divinely upon Rebellious Sinners.10 What the Doctrine of the Ch. of England is, appeareth by her Judgement in the 39 Articles, and her practice in the Liturgie and Common prayer. Their 17th Article of Prædestination and Election runneth in these Termes. Prædestination to Life is the Everlasting Purpose of God, wherby, before the foundations of the world were laid he hath constantly decreed by his Counsel Secret to us, to deliver from Curse and Damnation those whom he hath chosen in Christ out of Mankind, and to bring them by Christ to everlasting Salvation as vessels made to Honor. Wherfore they that be endued with so Excellent a Benefit of God, be called according to Gods purpose, by his Spirit Working in due season, they through Grace obey the calling, they be justified freely, they be made Sons of God by Adoption, they be made like the Image of his only begotten Son Jesus Christ, they walk religiously in good Works, and at length by Gods Mercy they attain to everlasting felicity. Unto which they adde this holy Grave and wholsom caution. As the godly Consideration of Predestination and our Election in Christ is full of Sweet pleasant and unspeakable comfort to godly persons, and such as feel in themselvs the working of the Spirit of Christ, Mortifying the Works of the flesh, and their Earthly Members, and 9

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Marginal comment in Script B: Universal Redemption had need be Explicated bec: we know it was the Error of some that not only the Reprobates but Devils should at last be saved: but the Universal Redemption that I suppose is to be understood is meant of Mankind only: [. . .] of them to the Sufficiency of Christs death but to the Elect only as to the Efficiency therof which Elect are (as you well Note Else where) of the 2 Servants the most [. . .] the Ordinary [being?] Called Conditionaly to the Termes of the Gospel: the other Extraordinary, which is both by the word of God and is Evident to us in the Execution of the Decree. That such a decree ther is. Marginal note in Script A: vid pag. 45. Sect. VII. (This note is at f. 41r. See the first page of Sect. VII [f. 44r; p. 83] where Traherne writes, ‘Insert this before the pag. 39’. Folio 41r is p. 39; f .44r is p. 45.)

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drawing up their Mind to high and heavenly things; as well becaus it doth greatly establish and confirm their faith of Eternal Salvation to be enjoyed through Christ, as becaus it doth fervently kindle their Lov towards God: so for Curious and Carnal Persons, lacking the Spirit of Christ, to have continualy before their Eys the Sentence of Gods Predestination, is a most dangerous Downfall, wherby the Devil doth thrust them into Desperation, or into wretchlessness of most unclean living, no less perillous then Desperation. furthermore we must receiv Gods Promises in such wise, as they be generaly set forth unto us in Holy Scripture: And in our Doings that Will of God is to be followed, which we have Expressly declared unto us in the Word of God. Concerning universal Redemption we have their Judgement in the Second Article, of the Word of God, which was made very Man. The Son which is the Word of the father begotten from Everlasting of the father, the very and Eternal God of one Substance with the Father, took mans nature in the Womb of the Blessed virgin, of her Substance, So that two whole and perfect Natures, that is to Say the Godhead and Manhood were joyned in one Person, never to be Divided, wherof is one Christ very God and very Man: who suffered was crucified Dead and Buried to reconcile his father, to us and to be a Sacrifice not only for Original Guilt, but also for all Actual Sins of men. 11 Upon which Mr Rogers (who published those Articles) among the Errors against this truth reckoned this for one. That Christ died not for the Sins of all Men: and that som sins are so filthy and Enormous, as Christ his blood upon true Repentance of the Delinquents part, cannot wash them away. Which was Cains, Fr. Spira, and other desperat persons Error. But more fully in the Church Catechism set forth for the Instruction of Children, as a common Epitome of Christian Doctrine, she declareth her self thus, in summing up the Creed I believ in God the father, who made me and all the World. In God the Son, who redeemed me and all Mankind. In God the H. Ghost, who Sanctifieth me and all the Elect people of God. 12 Which fully answereth the Doctrine of the Holy Apostle. Ro. 5.18 where he saith, As by the Offence of one Judgement came upon all Men to Condemnation, even so by the Righteousness of one, the free Gift came upon all men, unto Justification of Life. Which by divers Passages in the Liturgie she more illustrateth. Especialy in the words which the Priest uttereth to evry one, to whom he delivereth the Holy Sacraments, saying at the Deliverie of the Bread, The Body of our Lord Jesus Christ which was given for thee, preserv thy Body and Soul unto everlasting life: Take and eat this in remembrance that Christ died for thee, and feed on him in thy Heart by Faith with Thanksgiving. Also when he delivereth the Cup he saith, The Blood of our Lord Jesus Christ 11

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which was shed for Thee preserv thy Body and Soul unto everlasting Life. Drink this in remembrance that Christs Blood was shed for Thee and be Thankfull. This also She holdeth forth in those Comfortable Words, that are commanded to be read before in order to the receiving of the same. Come unto me all ye that travel and are heavy laden and I will refresh you. So God loved the World that he gave his only begotten Son to the End of all that believ in him should not perish but have Everlasting Life. This is a true Saying and worthy of all Men to be received, that Jesus Christ came into the World to save Sinners. If any man Sin we have an Advocat with the father Jesus Christ the righteous, and he is the Propitiation for our Sins. 13 In her Prayer likewise upon Ash Wednesday she saith, Almighty and Everlasting God Who hatest Nothing that thou hast Made, and dost forgive the Sins of All them that are penitent, Creat and make in us new and Contrite Hearts, that we worthily lamenting our Sins, and acknowledging our Wretchedness may obtain of Thee the God of all Mercy perfect Remission and forgiveness through Jesus Christ our Lord. Amen. The like unto which we have in the Absolution of Sins. Almighty God etc. who desireth not the Death of a sinner, but rather that he may turn from his Wickedness and live. etc. All which places evidently declare the Love of God to all Mankind, that he offereth Grace and Mercy to all, and doth not desire the Perdition of any. And manifestly implieth, that God dealeth with Man as a free Agent capable of being taught instructed and persuaded, and is ready to absolv him of all his sins. but desireth that he should repent of his own Accord. That Means sufficient for his Conversion is prepared, and that God is willing to receiv even all that will come in unto him. Which if anything can more clearly discover the Mind of our Church in this matter, is yet more fully manifested in the Thanksgiving appointed after Public Baptism. We yeeld Thee hearty thanks most Mercifull father that it hath pleased Thee to regenerat this Infant with thy Holy Spirit, to receiv him for thine own Child by Adoption, and to incorporat him into thy Holy Church. And humbly we beseech thee to grant, that he being dead unto Sin and living unto Righteousness, and being buried with Christ in his Death, may Crucify the Old man, and utterly abolish the whole Body of Sin: and that as he is made Partaker of the Death of thy Son, he may also be partaker of his Resurrection, so that finaly with the residue of thy Holy Church, he may be an Inheritor of thine Everlasting Kingdom through Christ our Lord. Amen. It is easy to see that Gods Love unto all Mankind is the Hypothesis or foundation of all our Publick Performances and Prayers: And that the Covenant of Grace which is Publick and Conditional, is the manifest Rule of our Lives and Actions. God therby supposing that we are able to repent and believ, and requiring that Duty at our hands. Tho that Ability be given to us by Grace from above. for which also we are to ask by diligent Prayer. According to those 13

See Matthew 11.28; John 3.16; 1 Timothy 1.15; 1 John 2.1. See also The Book of Common Prayer for Scripture readings after the Absolution.

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Words of the Catechist, My Good child Know this, that thou art not able to do these things of thy self, nor to walk in the Commandments of God and to serv him without his Special Grace, which thou must learn at all times to call for by Diligent Prayer. So that Prayer is the Key of Heaven by which we unlock the Heavenly Treasurie, and derive those things to our selvs which by Nature we cannot have: It is the Jacobs Ladder by which we Ascend: that we may receiv all Heavenly Gifts of Knowledge and Grace. We being bound to believ That GOD is, and that he is a Rewarder of all those that diligently seek him. 14 That he is inexorable to none, but willing to impart all maner of Riches and Heavenly Blessings unto them that Ask him. Prayer being the Ordinance which he hath appointed for our Relief and Edification and Salvation. According to what our Savior saith, Ask and ye shall receiv, Seek and ye shall find, Knock, and it shall be opened unto you. for evry one that asketh receiveth, and he that seeketh findeth, and to him that Knocketh it shall be opened. Math. 7.7.8. Suitable unto which but more close and applicable is that which was spoken to the Church of Laodicea, whom he threatened to Spew out of his Mouth. Thou sayest I am rich and increased with Goods, and have need of Nothing; and knowest not that thou art Wretched and miserable and poor and blind and Naked: I counsel Thee to buy of me Gold tried in the fire that thou mayst be rich, and White Rayment that thou mayest be clothed, and that the Shame of thy Nakedness do not appear: And anoynt thine Eys with Ey salv that thou mayest see. Rev. 3.17.18. Which is fully interpreted James 1.5. If any of you lack Wisdom let him ask it of God, that giveth to all men liberaly and upbraideth not and it shall be given him: If God were inexorable, to what purpose should Reprobates pray? But now their Prayers and Endeavors may be accepted, they are without Excuse. The Priviledge to which all Children are called by Baptism is exceeding high. An inexperienced Soul would think it impossible there should be any Reprobat in such a Number. Evry one of them is made a member of Christ, a child of God, an Inheritor of the Kingdom of Heaven. That is, he is Sacramentally regenerated,15 Consigned over to the Grace of God, declared to be his Child, and incorporated into his Holy Church. Wherin he is assured of Gods Love, and his Mercy towards him, and made Partaker of those Promises which God for his part will most surely keep and perform. Wherfore after this Promise made by Christ, he must also faithfully promise for his part, that he will renounce the Devil and all his Works, and constantly believ Gods holy Word, and obediently keep his Commandments all his Days. Upon which Promise he is publickly received into the Church Baptized declared and acknowledged for the Child of God: And this is Baptismal Regeneration. If he fulfill those Promises he shall be saved: If not, he is like unto those Jews that did Sacramentaly indeed, but not Spiritualy Drink of that Rock that followed 14 15

See Hebrews 11.6. Marginal comment in Script B: Tho: I beleeve this most Congruous to Truth the Nature of Sacraments thro: Gods power, Mercy, and Blessing upon his owne Ordinance yet you will find thos much Opposed.

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them, and that Rock was Christ: being all Baptized unto Moses in the Cloud and in the Sea, all eating the same Spiritual Meat, and drinking the same spiritual Drink, and yet their carkases fell in the Wilderness. 1 Cor. 10.1.2.3. For afterwards they perished through unbelief: for which cause the scripture saith, I sware in my Wrath they shall not enter into my Rest. Take heed therfore lest there be in any of you an evil heart of unbelief in departing from the living God. But exhort one another daily, while it is called today, lest any of you be hardned through the Deceitfulness of Sin. For we are made Partakers of Christ, if we hold the Beginning of our Confidence Stedfast to the End. Heb. 3.12.13.14. So then We are made Partakers of Christ all we that are Members of the Church; and in our Baptism it self we are made Partakers of him: we have a Confidence in the Beginning, if we hold the beginning of our Confidence Stedfast to the End. In the Beginning our Confidence is Great by reason of his Love and his precious Promises. nay by reason of the Beauty of that fair way that is set before us into the Kingdom of Heaven. But in the Example of the Jews we see that many could not enter in by reason of unbelief. Let us therfore fear, lest a Promise being left us of entering to his Rest any of you should seem to com short of it. vid. Heb. 4. 16

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Dr Hammond consenteth with Dr Sanderson in all the Points forementioned, but the 3d, touching the Absolut and Special Grace of Election. But as Dr Sanderson by his other Aphorisms maketh Provision for the Fulness of God in the Exercises of his Grace in the Kingdom of Legal and Evangelical Righteousness, so doth he out goe Dr Hammond here, in that he establisheth the Doctrine of Election. at once aggravating the Inexcusableness and the Crime of those that despise so many Mercies, and enhancing the Grace of God in its Riches infinitly over the Rebellious. And had he but proceeded one Step more, to declare the use of the Elect, in calling the World, which is a thing undoubtedly real visible and apparent, he had put the Crown upon all his Work.2 in which nevertheless he did Excellently well in that he laid the Platform and foundation of the same. For restraining the Decree of Reprobation so nicely and Curiously to the Act of Conversion, and making Reprobates capable of the Means of Grace, he implied that the Strong were to assist the Weak the Wise to be a Light and Guid to the Blind, and the Converted to be the Salt that Seasons the Earth, or the Ambassadors of GOD to the Unconverted: Not all as Ministers, but all as Examples, and by way of Charity evry man as the Apostle saith in his own Order. He had the Advantage of Dr Hammond in that he perfectly conformeth to the Ch. of England. for he that denieth the Article of Election, loppeth away one great Branch from the Doctrine of the Ch. of England: as he that denieth the Gift of Liberty doth violate a great part of Experience and Reason. That bec the Rebellion of Mankind (universaly Possible, or real) God vouchsafed out of the meer Super effluence of his Goodness, without any thing on their part to deserv it, to confer upon such persons as it should pleas him to chuse a more Special Measure of Grace which should effectualy work in them faith and Perseverance to Salvation:3 this is the Point which Dr Hammond scruples: and against this Dr Sanderson saith I know enough may be objected, and much more then I esteem myself able to answer: yet in my apprehension somewhat less then may be objected against either of the Extreme opinions. Becaus such a learned Man, notwithstanding he knew much might be objected against it, yet nevertheless thought it a point worthy of his favor and his Pen, we will trie what those objections are. for doubtless they are vincible if the opinion be true; tho such was the modesty of this Great Divine, and perhaps his Business, that he dissembleth the knowledge wherby he could Penetrat into the Remotest Affairs, and ascribeth that to his Inability, which 1 2

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Note at the top of page in Script A: Insert this before the pag. 39. (See p. 78 note 10.) Underscored with marginal comment in Script B: Notwithstanding all your Rhetorick it will be thought Improper for a Juniour to Correct and direct soe Great, soe Grave soe learned and so Orthodox a Man: by proposing to him, what had bin best to have done: since The Matter you make soe Extraordinary is soe Evident–that is as plainly Implyed as it can be Exprest and in the Sacred word most Apparent, for we are Embassied of Christs for YOUR sakes and he gave some Apostles some prophets for the Edification of his Church etc.: and in a many places more. See A Pacifick Discourse, p. 34.

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was truly Occasioned by his manifold Employments. For Truth is in its own Nature as Bright as the Sun, and dissipateth all the Errors, discovereth all the fallacies and scattereth all the Oppositions in the World. It feedeth on Difficulties and gathereth Strength by objections. And the reason why I undertake this matter is becaus Dr Hammonds Scruples are learned, and his objections important. But that which principaly moveth and prevaileth with me is Love to the Truth it self, and a thorow Disquisition Establishment and Settlement of this Affair. For his Scruples being pertinent lead us into the Heart of the Labyrinth, and therfore in answering them we shall see the Inside and the hidden Recesses of this infinit mystery. His Animadversions upon this Proposition of Dr Sanderson are these. First, that for the stating of that community which is here set down as the object of Election and Reprobation and exprest by a General Stile [all persons] this Caution is necessarily to be taken in, that the Proposition is not to be interpreted in the utmost latitude that the Style [all persons] is capable of, but as the Analogy with your former Doctrine Strictly requires, for the Generality of Men preached unto: And so it neither belongs to Heathens nor Infants nor Ideots, nor uninstructed among Christians. but to those that having the Gospel revealed to them, and Sufficient Grace to enable them to receiv it, are yet left in the hand of their own Counsel, whether they will Actually receiv it, or no. 4 To which we answer. 1. That in respect of us it is not needfull the Secrets of GODs Decree concerning Heathens should be revealed. But yet is most certain that Heathens are included as objects in his Decrees. For it is impossible it should be otherwise. GOD must determine either to leav them to them selvs while he createth Grace in the Hearts of others, or to receiv them into the Number of those in whose Hearts he Createth Grace. for one of the two is necessary. He must resolv that he will Creat Grace in their Hearts, or that he will not: tho which he will do, or how he dealeth with them is to us unknown. 2. That the Heathens had the Means of Grace as well as others. in Adams famely, and Noahs; and were Persons Preached to in the Heads of their families. It being through the Default of their Ancestors that they are now without it. their Carelessness of teaching them the Truth, which they ought to do, or their Impiety in turning away from it, being that to which and not to Gods primary denying them Evangelical Grace, their present Barbarity is to be imputed. which is Dr Hammonds own Opinion. 3. There remain many Degrees and means of Grace among them still: for first the Apostle saith, that GOD left not him self without a Witness in that he gave them Rain and joyfull Seasons filling their Hearts with Gladness. Secondly, that the Invisible things of Him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead so that they are without Excuse. Ro. 1.20. Thirdly, that When the Gentiles which have not the Law do by nature the things contained in the Law, these having not the law are a Law unto themselvs: Which shew the Work of the Law written in their Hearts their Consciences also bearing 4

See A Pacifick Discourse, pp. 34–35. Brackets in Hammond.

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Witness, and their Thoughts the mean while excusing, or accusing one another. Ro. 2.14. Thus for he sheweth they have the Knowledge of God according to Nature: who is Gracious to all them that call upon him. Concerning the Gospel he saith Have they not Heard? Yes verily their Sound is gone out into all the Earth, and their Words unto the Ends of the World. And our Savior saith that his Church also is a City upon a Hill. A Candlestick wherin a Light is set up that filleth all the World. And if the Queen of Sheba came so far upon the Fame of Solomon much more ought the Heathens to flock in like Doves to the Windows, at the Tidings of the church: for a Greater then Solomon is here. She therfore shall rise up in the Judgement with this Generation and condemn it. 5 But 4. God after all Means abused by the Heathen, may determine to Creat Grace in the Hearts of Some freely and leav others. He may infuse faith into Som mens Souls after an extraordinary maner. All the Question is of his Common Dispensations according to the Covenant. Wherin 5. God rewardeth those that have made use of the single Talent, that lowest Proportion of Grace, which he is pleased to give. And his Method of Rewarding is by giving them more Grace till their Salvation is perfected. Which reacheth to all Adult Persons among them. But for dying Infants how God ordinarily disposeth of them is a Great Question, becaus they may be involvd, as Members of a Nation (by the Law of Nature) in their Parents Sins. Of which we have many sore Remonstrances in the Holy Scriptures. The Infants in Sodom, consumed with fire: the Seed of Cham accursed in their father: the Children of the Amalekites and Canaanites destroyed by the Sword: the Exclusion of an Ammonite and Moabite till the tenth Generation out of the House of the Lord, etc. But certain it is, either he determineth to Creat Grace in their Hearts, or to let them alone. That which tendeth to the Perfection of Knowledge in this matter, is an observation which is somwhat Wonderfull and Surprising: and that is, As mans Power to Sin proceeded from the Excessive Greatness of Gods Love, the Liberty of his Will being the foundation of his Glory: So the Subjugation of Infants to the Impiety of their Parents proceeded from an Excess of Love to Mankind. For as Man is Greater then the Angels in that he can beget the Divine Image, so is he likewise entrusted with a Greater Power in their Care and Education. Which how Great an Ornament and Blessing it is, and with how much Love God did it to the whole Kind, we may see by many apparent Arguments. Especialy considering how Great Treasures they are to God that are the Divine Image. For herby Men are enabled to become Blessings and Treasures to their Children, while they Cooperat with God and to the Parents Care the Child oweth his Eternal Salvation: and in their fidelity to be infinitly Pleasing to the Almighty, in safely returning what was committed to their Trust as a Pledge of their Creators favor. How great a Favorite is he esteemed to whom a King entrusts the Bringing up of his Child! What an infinit Blessing had Adam been to all Mankind had he stood in Innocency! How much had he been Honored both by God and Man! how Great a Joy to all Generations! How 5

See Romans 10.18; Matthew 5.14; 2 Chronicles 9.1; Matthew 12.42; Luke 11.31.

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happy and Glorious had he been, in being so great a Joy! We are now acquainted with the Inconveniences of infusing Power: but the Beauties of God in giving it; are remote and unknown; becaus the very Principles of Humane Nature too are buried in the Ruines of our Fall. But the Benefits are infinit that would accrue unto us, had we used this power as we ought to doe. All which I therfore note because for the Contemplation of Gods Wisdom and Goodness, it is meet that the Soul should be fed with the Complacency which enflameth us with his Love: and therfore be made to see the Beauty of his Ways with all Ages. As for Ideots and Fools that maxime is considerable wherin all wise men agree, and which Dr Hammond citeth out of S. Augustine Ex eo quod non accepit nullus est reus. No man is made Guilty by abusing that which he never received.6 Besides which it may be added. first that God will never bring any Creature into the World under the unavoidable Necessity of Damnation. 2. It is certain, that had all men been Innocent No man should have been born an Ideot. 3. That therfore the Inconvenient Lodgings which Souls meet with in this World, in harsh and disordered Bodies are to Mens Enormities, and not to any Defect in God, or his Eternal Lov to be imputed. 4. That (if his Justice cannot reach them for their fathers faults,) his Goodness whose Mercy is over all his Works ought to be the Rule wherby we measure his Actions towards them. All which Love and Kindness in God, should not tend to make us loose Profane and Exorbitant, but enflame us more with love unto him, becaus of the Beauty we Comprehend in him; and the Pleasing Agreeableness, or infinit Excellency of his Delightfull Nature. For his Sovereignty is so High and infinit abov us, that no man dare say unto him what doest thou; or reprove his Actions.7 Yet his Condescention is so Great that he giveth us liberty to examine his Ways, as if he were infinitly beneath us: And his Goodness so Great, and his Love to Justice, that he is always Secure of infinit Glory. Even in these very Children he sheweth his Care and Tenderness over them. For to the Intent he may make the Parents fidelity secure to whom he committeth them, he requireth their Souls at their hands and under the Pain of Eternal Torments chargeth them to be faithfull. He also implanteth a double Affection in them, that the very Parents might feel the Punishments of the Children or Partake in their Glory: And that by double and Treble Walls the Discharge of this Duty might be fortified. All that is done unto them he accepteth as done unto himself. No King can be more Circumspect in the Deposition of his Heir. He telleth them, Lo now I put persons into your Hands, in whom you may express all the Greatness of your Love to me. Pay all the Respect which ye owe me here. Here is a Person capable of your Gratitude, and upon him I devolve all your Affections. This is one of Dr Hammonds Scruples, formed into the Shape of an Animadversion becaus the rest are equaly cogent, we must part them asunder.

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See A Pacifick Discourse, p. 31. (Hammond reads ‘Ex eo quod non accepit, nullus reus est’.) Perhaps Romans 8.20.

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We will take our Leav for a little time of Dr Twisse, to attend the Amicable and lovely Contention between Dr Hammond and Dr Sanderson, two great Pillars of the Ch. of England.1 The Second Scruple that troubles Dr Hammond, and hinders him from Embracing the Reverend and Judicious Sanderson in his Hypothesis, he reciteth thus. Now of these, (that is, of those that having the Gospel revealed to them, are yet left in the hand of their own Counsel) it is manifest that if they have Grace truly sufficient afforded them, then they want nothing necessary to a faln Weak Sinfull Creature to Conversion Perseverance and Salvation: And if so, then by the Strength of this Grace, without addition of any more, they may effectually convert persevere and be saved. And then tho what may be, may also not be, and so it be also possible. That of all that are thus preached to, and made Partakers of this Grace, no one shall make use of it to these Effects; yet this is but barely possible, and not renderd so much as Probable either upon any Grounds of Scripture or Reason. In the Scripture there is no Word revealed to that Sence or, that I ever heard of, produced or applied to it: But on the contrary in the Parable of the Talents (which seems to respect this Matter particularly) they that received the Talents to Negotiat with, did all of them except one, make Profit of them, and bring in that Account to their Master, which received a Reward.2 Which is utterly unreconcilable with the Hypothesis of Gods foreseeing that the Talent of sufficient Grace would be made use of by none that received no more than so. As for that one that made no use of it all that is intimated concerning him, is, that if his share comparatively was mean, yet by the Lord he is charged as guilty, for not putting it into the Bank, that at his coming he might receiv his own with usury. Which certainly evinces that that lazy Servant is there considered as one that might have managed his Stock as well as the rest, and that that Stock was improvable no less then the other, according to their several Proportions: And so herin no difference is taken notice of in favor to your conjecture. And in reason it hath no Sound of Probability, that of so great a number of Christians, sufficiently furnished by God, no one should make use of it to their Souls health. Tis evident in the Apostles preaching at Jerusalem and elsewhere that at the first proposal of the truth of Christ to them, and the Doctrine of Repentance, whole Multitudes received the faith, and came in; and no doubt many of them proved true and constant Christians. And it is not amiss to observe of the heads of Doctrine, which the Apostles agreed to publish in all their peregrinations, that they are of such force (and were on that account pitcht on by them) as might reasonably and probably, with the supposed concurrence of Gods Grace, begot Repentance and New Life in all, to whom they were preached over the whole World.3 1

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This paragraph was perhaps originally to be a part of the beginning of Section VI, where Traherne’s discussion of Hammond and Sanderson begins. However, he makes no indication of this. See Matthew 25.14–30. See A Pacifick Discourse, pp. 35–36.

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In these Words there are five Topicks from whence the Author of them deduceth his Arguments, to prove it utterly improbable that none of them to whom Grace sufficient is given, among so many millions that have received it, and yet are left to themselvs should forbear to use it. The Silence of the Scripture wherin he saith there is no Word revealed to that sence; the Parable of the Talents; Reason it self in which there is no sound of Probability, that in so great a number of Christians sufficiently furnished by God, no one should use it to his souls health: The Example of the Apostles great and miraculous Success in the first Preaching of the Gospel; And finaly the Strength and Power of Christian Doctrine which is of force enough to convert whole Worlds. All which he hath set forth in Eloquent and Apt words concisely and Significantly. But truly to me it is very Wonderfull that in so great a Light so Eminent a person should be mistaken. For concerning the first there is such Abundance of Testimony in the Holy Scripture, that Abundance it self is the onely caus which maketh him poor: as it usualy happeneth that multitudes of Common things pass by unobserved; while one rare is remarked. The Scriptures do not only shew the Possibility, which he confesseth, nor the Probability, which he denieth; but the certainty of the Event actualy come to passe. As we shall see presently. Against the Stream of which to make objections from obscure Parables is but an uncertain Way of Arguing as by the Interpretation of this will be Manifested. It is true indeed that in reason it hath no Sound of Probability: nay all the Reason in the World is against it. for men abov all things in reason ought to love their Souls health, and such is the force of Christian Doctrine, that it is able, in reason to convert whole Worlds, should there be so many seated in such an Estate as ours, to whom the Gospel is Preached. And accordingly thousands were converted at one Sermon in the Days of the Apostles.4 This is it that makes mens Sin so Great and Inexcusable that they continue Wilfull and pervers and Wicked against all reason which you will find to be no new thing, if you survey the Ways of God and Men through out all the Ages. First there was all the reason in the World that Adam should stand, and continue Upright in the Estate of Innocency: yet he fell, and therin sind against all Obligations and Interests whatsoever: because he was inconsiderat, and by that Omission deserted Reason, which is a Sad [. . .] [. . .] of his Posterity becoming Apostates unto Reason ever since. The means which God hath devised to recover Man, and restore him to his Happiness are of such force, that the Wickedness of Man is the only Miracle, if we look into the Nature of things and the Constancy of their Rebellion and Amazement of Angels. God having given his Son to a despairing Transgressor, might very well expect that he should come out of the Torments and enter into Glory, by grieving for the unreasonable and Brutish offence Past, and by Embracing that new and unexpected Measure and Degree of Favor he revealed. But how miserably this Expectation was frustrated the Scripture testifieth all along. for first Cain lost the presence of the Lord, and then all Adams posterity 4

See Acts 2.14–36.

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became wicked. they forsook the Covenant, and forgot there was a God in process of time, in so much that in the Days of Noah there was not one Righteous Famely in all the Earth. And that litle Piety that was in one Righteous Line until the Deluge continued upon the Earth that it was the fruit and Effect of his Extraordinary Grace, we have reason to believ, becaus he was fain by Extraordinary Miracles to provide Means for the Conversion of the World. Wherby it is manifest that if he had let them alone, all Mankind had run into perdition. As therfore in the Days of Abraham he appeared to him, and tied him self by Covenant and Promise to his Famely, intending for the sake of all Nations, to uphold and continue a Church in the World; and in the Days of Moses by Extraordinary Miracles made him self known, no more leaving men to the Dead and quiet Principles of Nature; but reviving those Advantages that were Buried and forgotten, by adding many more. So is it to be believed, that by Extraordinary Manifestations, and Dealings Superior to what he was bound to by the Covenant of Grace, for the Sake of the World he continued Religion before the flood in one Righteous famely. Which how holy it was like to be had not God withheld them, we may probably conjecture by the Example of the rest. For why should not they as well as Millions of Millions more take the Broad Way of Sensuality and Pleasure, had not som body withheld them? Verily that one famely should continue Heavenly in a world of Wickedness: is as great a Miracle as that one Spark of fire should maintain it self by its own Strength in the Midst of an Ocean. It was possible, all being free Agents, that one among Millions should be Righteous and Good. But that all standing in the same Estate, being Equal in Advantages; and encompassed with the same Temptations one should Aspire to Heaven, while the rest went downward willingly to hell, and without any Cause occasioning it, difference him self while others enjoyed the same Possibility is very Improbable.5 And the Scripture Witnesseth that it did not Happen. God having revealed so much Love, that one would think it should enflame Sinners forever by giving his Son, looked down from heaven to see whether any one would voluntarily return and seek after God. But the Scripture saith there was none righteous no not one. The Place is very Pathetical; They are corrupt, they have don abominable Works, there is none that doth Good. The Lord looked down from Heaven upon the Children of Men, to see if there were any that did understand, and seek God. They are all gone aside, they are altogether becom filthy, there is none that doth good, not one. Psal. 14.1.2.3. And certainly had not he done more then made the Covenant of Grace; had he not after wards held the Clew, and revealed him self to some, which he did of the Supereffluence of his Goodness, all the Ages had been a Night of Obscure Darkness, without any Sun or Moon or Star, which are now so Bright and Glorious a Day. By the Ministery and Appearance of GOD him self and his Holy Angels. Patriarchs, Prophets, Apostles, Miracles, Evangelists, Saints and Martyrs, Fathers, Bishops, Confessors, Holy Kings, the Giving of the Law, the Prosperities and Triumphs of the Jewish Church, Aarons Tabernacle, the Life 5

Marginal note or revision in Script A perhaps intended to be inserted, but insertion point is unclear: What is reasonable in one is reasonable in another.

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of Moses, Solomons Temple, Davids Psalms, the Incomparable Gift of the Holy Bible, nay the very giving of the H. Ghost in that miraculous maner on the Day of Pentecost 6, to which we owe the Conversion of all Nations being more then was Promised in the Covenant that was renewed, and by Absolut Effect of his free Mercy to Rebellious Sinners. Without which there had been no Repentance at all nor any Salvation. What in all Probability would have been without those Means we may see by what was ever with and under them. All the World revolted after the Deluge. tho God having reduced the World into one famely, thought surely by revealing him self therunto to continue Piety by so Great a Deliverance from so Severe a Judgement. It was the Duty of Parents without expecting any more Miracles to have instructed their Children, in the Knowledge of the Covenant which was then so lately renewed unto them: and to have set before their Eys how the old world was Swept away by a Deluge for the unreasonableness of their Crimes, and what a Mercy themselvs enjoyed in the Deliverance. But they all went astray so that we hear not of one in the whole World that continued Holy till Abraham appeared. Yea, in the Reign of Miracles if I may so call it, when one would have thought the whole Nation should have been converted we read not of forty in the Church of Israel among six hundred thousand men in the Wilderness that were holy. It is left upon record that it was a Generation of Grief unto GOD. It is a people that do erre in their Hearts, and they have not known my Ways, Unto whom I swear in my Wrath that they should not enter into my Rest. Psal. 95.10.11. Afterwards when they were seated in the Land of Canaan, not withstanding all the prosperities and Triumphs they Enjoyed, They Provoked him to Jealousy with strange Gods with Abominations provoked they him to Anger. Of the Rock that begat Thee hast thou been unmindful, and forgotten God that formed Thee. for they are a Nation void of Counsel neither is there any understanding in them. O that they were Wise, that they understood this, that they would consider their utter End. Deut. 32.7 Did they Consider it were impossible to resist the force of Reason. But where Inconsideration is: all reason is absent. And where Sence prevails, and Ease and Pleasure is our Resolution, Nothing being known but what is natural nor desired but what is Easy, God is forgotten, all his Mercies are hidden, the Soul is out of Taste, and that Life the first Principles of which can be gotten by Pains becomes unknown and almost impossible. The Stream of Nature being so turned, that what was most impossible to right reason is common and familiar, what was most Easy is most difficult Probable is made Improbable, and what was in it self most Improbable extremely Probable. 6

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Underscored with marginal comment in Script B: We graunt the Super-Effluence of Gods Grace in giving more then he promist as well as in his [. . .] [. . .]: but you know the H: Ghost was a 1000 times promised, and tho: not the time When: Yet by our Saviours bidding the Apostles: tarry at Jerusalem: till he sent his Spirit to them it Imply it would be quickly tho: for their better preparation to receive him to Excite their longings after him and to Exercise their Faith in Christ promise of him twas requisite the time should be at some distance from the Ascension as also that they should be Ignorant of the very time. See Deuteronomy 32.17–18, 28–29.

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Hence is it that in other times, when God had fenced them about with Providences and hedged them in with Laws, and Erected Towers of Defence and Glory in the Land, and Waterd them with the Dew of Heaven, innumerable Blessings, the Means of Grace, and planted them a right and noble seed, and expected they should bring forth Grapes, he was deceived, and they brought forth Wilde Grapes.8 That is in reason he expected Grapes, but in effect he saw they bore none: and which was worse brought forth wilde Grapes: And lest yet we may think some Good of their own Accord, and at least expect one Grape among them he saith Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the Broad places therof, if ye can find a man, if there be any that executeth judgement, that seeketh the Truth and I will pardon it. Jer. 5.1. And if there be any, they are not of the first Kind, the kind which my Soul desireth, the right kind that turned themselvs and loved me, but I have kept them. As he saith to Elijah For what saith the Answer of God unto him? I have reserved to myself 7000 men, who have not bowed the knee to Baal. Even so saith the Apostle, at this present time also there is a Remnant according to the Election of Grace. Ro. 11.4.5. Where it is notable to consider, how the Apostle making use of the Instance in the matter of Election, changeth the Phrase. For wheras in the Book of Kings after all the Revolt and Idolatry of Israel, it is said, They were left unto God, he saith God reserved them to him self, that he might shew the Secret Means by which it came to pass that they were left. Notwithstanding all the Wickedness and Rebellion of Men I have reserved to myself seven thousand.9 That is I have Created Grace in the Hearts of so many, who themselvs otherwise had been Rebellious. As he withheld Abimelech from touching Sarah, tho Abimelech him self perceived it not, Gen.10 so he withheld those from kneeling unto Baal. who otherwise had been like the rest of the Jews of whom he complaineth Ro. 3. For without this Act of Creating Grace in their hearts, at least in the hearts of some for the sake of others, he saw evidently that they all would be naught, yea and perhaps foresaw that even they to whom the Law was preached by those in whose Hearts Grace was created, would be as bad as others. for which cause, S. Paul ascribeth all Impiety unto them; and particularly applieth the fore mentioned place Psal. 14 to the Jews. There is none righteous no not one. there is none that understandeth there is none that seeketh after God. they are all gone out of the Way, etc. Their throat is an open Sepulchre, with their tongues they have used Deceit, the poyson of Aspes is under their Lips: Whose Mouth is full of Cursing and Bitterness: their feet are Swift to shed blood: Destruction and Misery are in their Ways; and the Way of Peace have they not Known, etc. Now we know that Whatsoever things the Law saith, it saith to them that are under the Law, that evry Mouth may be stopped, and all the World may become Guilty before God. Ro. 3.10.11 etc. This Mistake of Dr Hammonds, if we consider its Original is one of the most innocent Mistakes that may be. For as Nero being Adulterer him self 8 9 10

See Isaiah 5.1–2. See 1 Kings 19.18. See Genesis 20.

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thought all the World Adulterers, and the chastest Catoes and Lucretia’s Counterfeits: as Melancthon seeing the beauty of Divine truth, when he was a yong man and inexperienced, thought verily he should convert all the World: so this Great and Worthy Divine, being him self ravished with the Beauty of Eternal Truth, with which he was always present, thought it was impossible for any man not to see it, or seeing it, not to be transformed, and transported with it. But Inconsideration separates the Soul from the most Glorious Objects, and as the most forcible Plaster if not applied will not heal the Wound, so neither Eternity it self, nor Divine Love, nor the Beauty of Holiness, nor infinit Goodness, nor all those will do any thing upon that Soul that is divided from them. And that those are thousands and millions in the World whose Case this is the Doctor rememberd not, when he was thus Charitable to men. He was charitable in his opinion of them, and we that discover their sores are Charitable in our desire towards them, and therfore at once open their disease, and unvail the Cure. By Inconsideration Sin came into the World, and the long dark Entery that keepeth it in, till it become Aged, is Inconsideration. Inconsiderateness being the very Path that leadeth unto Hell.

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Concerning his Parable, I have little to say, the Matter being Clear. The Parable of the Talents was not to Express, how many used them but the Reason and Equity of Gods Ways. For by that Proportion our Saviors Express Words would be false in another Place. Many are called but few are Chosen. For of three that had Talents, two were Saved, and he only that had one condemned. 1 Which in Dr Hammond sence would implie, that more should be saved then condemned. But how this Parable is utterly irreconcilable with the Hypothesis, he must have more then Lynxes Eys that will discern: for it seemeth rather to favor it evry Way: shewing how unapt they are that have but one Talent to make use of it, and how it Proceedeth purely of free Grace that some have more given unto them. To which perhaps it is that they likewise owe their Well using of them. for it is said in the Application of the Parable, To evry one that hath shall be given, and he shall have Abundance: but from him that hath not shall be taken away even that which he hath.2 Nevertheless the reason why it is taken away is his Carelessness. for tho he is lesse apt, he is not unable to use it, and therfore even out of his own Mouth is he condemned. In which one respect Dr Hammond well interpreteth the Parable. For he that received least, received a Talent, and the one Talent which evry one receiveth, is of more Worth then millions of Gold and Silver. Heaven and Earth is a Talent, which evry one that receiveth ought to improve. Life and understanding, Ability to lov, a Soul made in the Divine Image is another Talent, which ought not to be hid and buried in a Napkin. The Blood of Christ, and the Promise of the Holy Ghost; the Hope of Heaven, and Dominion of the Earth; the Means of Grace, and the Examples of the Saints are Talents not to be despised: Much more the gracious Motions and Inspirations of the Spirit wherby all these are awakened and applied, and the Soul quickened to lay hold upon them. Many of these are of the Super abundance of Gods Love: only Heaven and Earth, a Soul and Body, Dominion over Gods Works, Life and Understanding, the Blood of Christ, Divine Promises and the Hope of Heaven being Due unto us by the Strict Right of the Covenant of Grace; all the rest proceed from the Super effluence of Grace; which Dr Sanderson so calleth becaus it is over and above the Covenant. The World is a Vineyard as well as a Talent which evry Heathen ought to use. Evry man living is a Husbandman in that Vineyard: He ought to plough it by Meditation, to adde unto it the Soyl of Holy Thoughts: to consider who made it, who gave it him, and to what End? to behold the Beauty and admire the Excellency, to see the Goodness and delight in the Sweetness and Pleasure of the Univers. To contemplat the Wisdom Goodness and Power of him that made it which, together with his Love to the Possessors, Shine within it. And upon all these Considerations to bring the Rent of Gratitude and Obedience, and to returne the Fruits of Love in their Season. Has Man no more Power then a Tree? A Tree because it tasteth the Sent of Moisture which it deriveth from the Sea, is rooted in the Earth, and favored by the Influences of 1 2

See Matthew 22.14 and Luke 19.11–27. Marginal gloss: Matt. 25.29.

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Heaven buddeth forth and beareth fruit. And while the Sun and Stars and all the Elements minister unto it is not ingratefull. Shall Man for whom all Trees were made; Living Man, receiv all the Beauty and glory of the World in vain; and never become fruitfull tho the Sun and Sea and Air and Heaven and Earth and all the Creatures and Powers in the World minister unto him. for man is a vine him self, and not only a vine Dresser. It is easy to shew that by the very Properties of his Nature he is more prone to bear then any Tree. He has noble Principles of Gratitude in his Soul, an Aversion from misery, a Thirst of Happiness, a Delight in Beauty a Love to Benefits, an Esteem of virtu a Desire of Wisdom an inquisitive Nature, a discerning Ey, an Active Soul that cannot rest but in Employment, and could or, did he know how to use all these aright, they would like Wings Elevat his Soul and bring him to Happiness. For to him that hath, (that is that hath a Gift, and Care to use it) shall be given but from him that hath not, shall be taken away even that which he hath. What he hath without care of improving it, tho it be but little, shall be taken away. To his third Topic we have spoken. God would find no fault with men were they not irrational. And to the last, we answer, that the Heads of Christian Doctrine are of such force, that they are abundantly Sufficient to convert the whole world: but what is abundantly sufficient is by the whole world abused. the truth is, the Depravation of Man (did we not see it) is so Irrational that it is Incredible. Mans Greatest Ineptitude is seated in a Carelessness, of will it self, to stir up or make use of those Noble Principles that lie in his Nature. And it is the fault or Infirmity even of the Good and Converted themselvs, that some times they forget the Divine Presence, and suffer their Minds to be carried away from the Sence and Remembrance of Divine things; by the force of vanity Business Company Discourse or Pleasure. Insomuch that if God did not som times Put men in mind beyond what he is bound to do, did he leav them only to themselvs, with out Doubt they would Perish everlastingly. Of these we have spoken before: and therfore perhaps too much to the Intelligent, and the learned. But the objection between these two is a New one, and requires more time and care in the Solution. It is the Instance and Example of the Apostles Efficacy and Success in Preaching. Which what ever use may be made of it, certainly Dr Hammond sees it doth not hold in the Application to all Ages. for then there is no reason, Why others should not feel the force of the Gospel to whom it is preached, as well as they; and why such numbers in every Nation should not daily be converted. For if nothing were requisit but the force of what was preached, that force would almost infallibly carry away the Soul of all that heard it. But Men have Eys, and yet see not; Ears, and hear not; Hearts, yet do not understand. 3 Being dead in Sins and Trespasses therfore they need a New Life from Heaven to Quicken them. And if they have too the Spirit of Grace as Bishop Andrews observeth going along with the means, as the Arteries do beneath the Veins: the Spirits accompanying the Blood in the Body. Yet as soon as the Word is preached, the Motion of the Spirit like wise ceaseth. or if it be continued, or some times revived in the Soul, it is quickly 3

See Mark 8.17–18 and Matthew 13.13.

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extinguished by other Imaginations. Mans Heart being so corrupt that he forfeits and abuses all Advantages. So that the principal Work is to Open, Engage and incline the Heart to turn it from that vanity Aversness and forgetfulness and to fill it with an Affectionate Love of Pondering: to make it delight in Meditating upon the Laws of God, and naturaly to chuse Holy Objects. Wherin GOD by his Preventing Grace putteth the Difference between Men and Men. Not but that all are able, and it is the Duty of all; but all are inclined to neglect their Duty, and few do all that they are able. Nay where is one? Who is the man that dares say, I have done all to my Power? Or who having done all to his Power dares say, I did it of my own accord? GOD indeed requires that we should do it of our own Accord; and this very Article of turning our minds to Meditat on Divine things and love them seemeth to be the very Crisis in Conversion. It is the Principal Postulation which God desires. It is Mans Work, to wit, the Work which God hath enjoyned man. Which one thing if he could see him do, in all other things God him self would cooperat with him so abundantly, that besides the Care of being Good nothing should be his own, Gifts, Graces, Illuminations, Joys, Successes, all should be Gods. Since therfore this one thing is so Scarce in the Earth at all other times, and no Age can produce a Parallel, to this, wherin the Gospel was first preached, certainly som thing extraordinary happend at this time, and it was not only the Common Disposition of Humane Nature, and the force of the Doctrine that converted the People. Our Savior him self had preached to the Jews, and if the force of Doctrine would have prevailed any thing, five thousand had been converted at one Sermon. For he made sermons altogether as Glorious as S. Peter made, and to equal Multitudes. They saw also his Miracles, yet their hearts were hardened, that is, they were left to themselvs. Here the very Season imparteth som thing Extraordinary. After our Saviors Passion, after his Ascention, in the very Time when the Holy Ghost came down, upon the first planting of the Gospel. What does all this imply, But that now the Price was paid, and the purchase made; our Savior was Ascended and having received Gifts for the Rebellious also,4 was giving them to Men, the Holy Ghost was come in a miraculous maner, and after an extraordinary Measure wrought in the Souls of the first Believers. To the Intent the Gospel might prevail, and a large and Strong foundation of it be laid immediately in the World. So that, as God had all along in former Ages done more for men, from the Beginning of the World, then the Tenor of the Covenant of Grace required; so here of the Super abundance of his Grace and Mercy it was, that the Spirit came, and these were converted. The like account is to be given of all the Extraordinary Successes in other Nations at the same time. Wherin Persons were converted not for their own sake alone, as Narrow Spirits may imagine, but for the Benefit and Salvation of the Whole World: for the Peace and Quiet of Nations and Ages, that others afterward seeing the Gospel made thus 4

See Psalm 68.18 and Ephesians 4.8.

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Glorious, might be stirred up by Ministers, peaceably Preaching, to consider their later End, and to look into those things that concern their Peace. Thus have we removed five of his Scruples. for the Full understanding of all which it is meet to consider, that as the Height of Divine Mercy is incomprehensible, so the Depth of Humane Corruption is fathomless. The Greatness of either is unmeasurable. And both these have been contending, his Goodness Gloriously, our Corruption miserably which should exceed the other. He has been beyond all Measure Gracious, we have been out of all Reason Rebellious. The Covenant of Grace bound him to Nothing, but to give us a Savior, to moderat the Law to accept of Faith and Repentance, to discover this and leave us to our Selvs. No Soul breathing would have dreamed of Parents Infidelity towards their Children especialy in so Sacred and Weighty a matter as their Everlasting Salvation; Wherin all their Riches and Pleasures and Honors were at once concerned. But our Rebellion has bound him to Millions of New endeavors: To exceed the Law, and to change the very Course of Nature, to perform Works as extraordinary and Great as the very first Creation. While Mankind was so unreasonable, that if it had been possible they would have defeated his Designe, hinderd him from fulfilling his promise, and made it impossible for him to bring his Son into the World. For they were so wicked that many a time all should have been consumed, by the Strict Rigor of the Covenant of Grace, tho it were full of all Mitigation and Lenity, even so, compared to the Covenant of Works. They set up Walls, and Gates and Bars, even after their Restitution to hinder their Salvation, nay the very coming of a Redeemer. And what the Psalmist Speaketh was verified in them. They Knew not, they did not understand, they walked on in Darkness all the foundations of the Earth were out of Course.5 If Common Reason, and the force of Divine Principles and Heavenly objects, which are enough, had been enough to convert the World, there had been no Defection of our fore fathers, nor so great an Apostacy as that of all Nations. Men had never faln from their first faith Adam and his Sons had continued penitent for the first offence, and pure for the future. Since therfore this Grand Apostacy happened without any Colour of Reason, and against all Sound of Probability, it is very probable that all may continue Wicked, tho they have Grace sufficient, without any Color of Reason.

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His next Scruple offers it self thus, If what on the Account both of Scripture and Reason, is thus far removed from improbable; may be supposed to have any truth in it, it then follows necessarily in the third place, that the Election and Dereliction now proposed, must have for its object not indefinitly Man preached unto; but only that Portion of men which are not wrought upon, by that measure of Sufficient Grace, which God hath annexed to the Word preached. For without enquiring what proportion or number of men preachd unto may probably be placed in that Rank (or without assuming any more, then that it is neither impossible nor improbable that there should be such a rank) of men converted, and persevering by the Strength of the foresaid sufficient Grace, annexed to the Word; the Inference is undeniable, that all, whether few or many, that are of this rank, (it being no way probable that there should be none) shall certainly be saved by force of the second Covenant, which decreed Eternal Life to all that should believ on Christ, and receiv him, as the Gospel tenders him, as their Lord and Savior, and so cannot be comprized in the number of them to whom this Super-effluence of Goodness is supposed to be vouchsafed. In the granting of which ex mero Beneplacito your conjecture makes the Scripture Election to consist, and in the Dereliction, (or Preterition of the rest in respect of that Special favor) the Decree of Reprobation. The plain issue wherof is but this, That if this conjecture thus explicated be adhered to then many, not only of Children Idiots Heathen (formerly reserved to Gods Secret Judgement) but of adult baptized Christians also, either are or may be saved, who are not of the Number of the Scripture Elect which whether it be reconcilable which the purport of those places which in Scripture seem to you to respect Election, or to favor this opinion, I must leav to farther consideration, being as yet incompetent to interpose any judgement of it, becaus I know not what those places are, which most seem to favor it.1 In these words Dr Hammond hath included these several particulars: 1. That it is Probable, that some to whom the Gospel is preached having sufficient Grace annexed therunto should of their own accord make use of it. Which number he styles another Rank of converted men. 2. That being so Converted they are not of the number of Elect. 3. That nevertheless being so converted they are undoubtedly Saved. 4. That therfore some are or may be Saved that are not Elected. Which whether it be according to Faith and Scripture he worthily doubteth. This also is the Doubt which Dr Sanderson foresaw, being justly to be reckoned the Chief of those Inconveniences which he apprehended in this Hypothesis. For to hold the Doctrine of Gods Decrees, and yet to believ that some not Elected may be Saved, seems very uncouth, as it doth also to believ salvation possible for a Reprobate. 2 For which Cause Dr Hammond supposeth 1 2

See A Pacifick Discourse, pp. 37–39. Marginal comment in Script B: Some not Elected to the Means may be saved by a Supernatural Way for tho: God Tye us to means, and somtimes saves after the Abuse therof (tho: very rarly) yet he himself is confined to none, and can save some that are not Elected

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a third sort of men, naturaly to follow this conjecture, who as they are not damned with the Reprobat, so neither are they saved by the Infusion of irresistible Grace with the Elect, but by the force of the second Covenant which decrees Eternal Life to all that should believ on Christ and receive him. Whence it cometh to pass that he saith, All that part of Mankind to whom the Gospel is offered, with sufficient Grace annexed thereunto, cannot be the object of Gods Decrees (if that which is Probable come to pass) but only that Portion, which God in his infinit Præscience discerns would not Effectually be wrought upon: pretending that of those onely some are Elected others reprobated.3 This Collection or Consequence of his ariseth chiefly from his not understanding Dr Sandersons Design. Which that he did not throughly do, is apparent becaus he, who was a very good Logician, (and perhaps the Deepest of all those that lived in his Age) having the Scheme of his own Designe clearly before his Eys, saw no such inference arising therfrom but rather believed, and indeed positively stated the Contrary. For which Dr Hammond as you see here, pretendeth to correct him. The Judicious Sanderson, believed that all the World were either Elected or reprobated: that the Elect were all of one sort (Election being taken in a Strict Sence) and wrought upon ex mero beneplacito Dei, 4 by irresistible Grace. The Reprobates, at least in possibility, being of two sorts, Men left to themselvs with Sufficient Grace, to enable them if they please, som of which neglect, and others use that Sufficient Grace, wherupon som of them perish, and som are Saved. They that are saved being saved purely according to the Tenor of the Covenant of Grace, which chiefly requires men willingly to believ and repent, and promiseth Rewards only to such, as are voluntary and virtuous Agents leaving all the residue in the Estate of Damnation. As for the Doctrine it self of Super effluence of Grace to some (abstracted from making it any Account of Gods Decrees of Election and Reprobation) it is such saith Dr. Hammond as I can no way question. For certainly God being granted to give Sufficient Grace to all, there is no Objection imaginable against this superabounding to some ex mero Beneplacito. Nothing more agreeable to an infinit Abyss and unexhaustible fountain of Goodness then such Super effluence. And he that hath not his part in it, yet having his portion, and that sufficient, ought not to have an Evil Ey, to complain and murmur at this Partiality and inequality of Distribution of Gods Goodness: or if he do the Words of the Parable of the Laborers in the Vineyard must here have place, Friend, I do thee no wrong, did not I agree with thee for a peny? take that is thine and go thy Way. Is it not lawfull for me to do what I will with mine own? Mat. xx.13.14.15. Where it is observable that all the occasion of murmuring

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to the Ordinary meane: and for ought we know he Will. it is as bold to deny it as daingerous to [Assent?] to it: Salvation cannot be possible to a Reprobate strictly speaking according to Common Acceptation of the Word: but Salvation may be graunted to One accounted by his vicious Habits and impious State a Reprobate in the Eyes of Men. but it is only God knows during mans life who is reprobate and who not and not safe for Man to determine Reprobation upon any mans person. See A Pacifick Discourse, p. 38. Of God’s mere pleasure.

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arose from the order there observed in accounting with them; beginning with them that came last into the Vineyard, and Ending with the first. For by that means, the last being allowed a Days Wages for an hours labor, the others expectation was raised to an higher pitch, then probably it would, had they been paid and discharged first. For then not seeing the Liberality that others tasted of they would not have expected more then the hire for which they agreed. And then why should so casual a Circumstance, as the being paid last or first have any Influence on their Minds, to tempt them to murmur at Gods Goodness, who from the Nature of the Thing had no least Temptation to it? Only by the Way it must be yeelded to the force of that Parable, that that Super effluence of which some are there Supposed to taste, was no part of the Covenant of Grace. (his agreement with them being but in those Words, go into the Vineyard and what is right you shall receiv. v.7) but above what his Bargain or Covenant obligeth, of his own good pleasure. 5 Thus Dr Hammond. And this last was another Difficulty wherwith Dr Sanderson found his Hypothesis to be encumbered. All which it is very Meet to rid away together. This we shall do, if we state the Tenor of the Covenant aright. For Ignorance in the Nature of the Covenant of Grace, or a sleight and hasty reflexion upon it, not to say a Negligent omission wheras it should be diligently compared and applied to Gods Decrees, is the occasion of many blind Surmizes and Irregular Conjectures in this matter, as well as of much Ignorance and Timorousness, through uncertainty of Determining any thing. For Gods Decrees must relate to his Covenant so as to be made agreeable with it, and his Covenant must so be formed and promulged as may best stand with the Nature of his Decrees. His Decrees will have an Influence upon his Covenant, as the Cause hath upon the Effect, and therfore by his Covenant we may come to the knowledge of his Decrees, at least have a Conjecture of their Nature, tho som of them are only collatoral there unto. Even as Causes are made known by their Effects, and the Circumstances of Causes by their Effects regularly conjectured. There is a Decree that is the very Fountain and Cause of the Covenant it self: and that may by the Covenant be Directly Known. There are Decrees also that are only Collateral therunto, being occasioned by certain Emergencies seen upon the Giving of it: and these unless they are particularly revealed are unknown: But when they are revealed briefly and obscurely, their nature may be discerned by the Covenant unto which they are annexed; becaus they will certainly be of such a Kind, as shall not destroy but perfect what is lacking or amiss in the Covenant. Where men deal by mutual Leagues with each other, supposing them faithful what way can we better com to the Knowledg of their Designes then by the very Tenor of the Covenant which already they have made? for the Words of the Covenant being conformable to their Mind, their Mind is seen as in a Mirror, and their Counsel made visible in the Covenant they have sealed. So that if any Scruple or doubt arise about any counsel or decree therin we have immediatly recourse to the Words of the contract: If he that made it be near, his Words are an Oracle interpreting his Mind; and his 5

See A Pacifick Discourse, pp. 39–40.

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Ways discover his Thoughts and Counsels. All which we enjoy here for our Light and Direction. His Ways we have seen in some measure already, And now the Covenant it self must appear. That God should deal with Men by a Covenant, is convenient to his nature, becaus he is the Lover of a Righteous Kingdom. for giving them a Covenant to keep, and leaving them at liberty with Power to do it, he maketh them capable of Rewards and Punishments. Which to administer in a Righteous maner is suitable to his Righteous Nature, and therin also consisteth the Administration of his Righteous Kingdom. For this caus he hath ever since the Creation dealt with men by som Covenant. In the Estate of Innocency he made with Adam a Covenant of Works: Declaring that if Adam fulfilled the Whole Law in his own person he should enter into Eternal Glory. If he had not Determined this he would not have made it his Covenant. By the Covenant of Works therfore we see plainly, that GODS Decree in the Estate of Innocency was, that if Adam fulfilled the whole Law in his own Person he should enter into Eternal Glory. For this Decree was the fountain of that Covenant, and the Principal thing that was made Known therby. Decrees Collateral to this were, that Man should be a Free Agent, for els he was no fit object with whom to make a Covenant That he should be endued with Power to keep it, or els it was irrational to make such a Covenant, and unwise to impose it on him. That there should be Obligations laid upon him to endeavor to keep it: for els the Grounds of his Subjection would be removed, and Rewards prepared to Crown his Obedience. All this we see by Gods Works, whose Councel and Work are both one, and by the Covenant it self abstracted from his Works it is clearly intimated, and may by any one that seeth the one, with out the other upon the reasons before alledged easily be discerned. Such conditions being indispensably necessary to evry Covenant that can be rationaly made wherin Obedience and Subjection is required. In the Covenant of Grace which was made with man since the Fall; God enjoyneth us to repent and believ, and promiseth that whosoever doth repent and believ shall be saved. By this therfore we discern manifestly that God hath decreed, that since the Fall, whosoever repenteth and believeth shall be saved. And that this Covenant might be made Suitable to the Justice and Holiness of God, (for no man will uncompeld make a Covenant that is against his Nature) and Man be made Capable of it (for no man will make a Covenant with one that is incapable). God determined to give his only begotten Son to Dy for man, so paying the Penalty which he had incurred; and with this Gift to impart such Grace unto Man, that he might lov the Deity and be reconciled to him. So then by this Covenant all might be saved, for Repentance unto Life was granted unto all. And all that do not voluntarily repent and believ, by this Covenant are condemned. But as God, when Adam was under the Covenant of Works, did upon the Fall do a Thing for him beyond his Expectation, and utterly without that Covenant: So when men are lost and condemned by this Covenant he may likewise do a thing here beyond their Expectation and out of the Covenant. Wherin Dr Hammonds last note is verified, and that Scruple of Dr Sanderson is removed. For whosoever shall consider what it was for the

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Eternal GOD to give his Son up to Death for a Sinner, and well contemplat the Bloodiness of our Saviors Passion, which was so far beyond mans expectation under the Law of Works and without the Covenant; will easily believ, that God may do som thing more for a Rebellious Sinner, that is above and without the Covenant of Grace: and becaus now he may do it with litle Cost will be ready to apply that Text of Scripture here, which the Apostle useth Ro. 5.10. For if when we were Enemies we were reconciled by the Death of his Son, much more being reconciled, we shall be Saved by his Life. God herby Glorifying the H. Ghost in the Sanctification of the Rebellious as he Glorified the Son in the Redemption of the faln. Which yet must be understood with great Caution. For as there was Difficulty in doing the one, so there is great Difficulty in performing the other: The Difficulty in our Redemption is the Cost by which we were redeemed. the Difficulty in the other, is the wrath of God provoked by Rebellion and most Brutish Ingratitude, which makes him averse to the Sinner and must first be conquered: and yet further the vanity and frustration of all his Designes, producing a Repugnancy to GOD in the Work. For it is against his nature, and very uncouth to him in some respects to touch the Will, and to excite the Understanding by violence: becaus it is to invade the Liberty of his Creature which for infinit Ends he had set apart as Sacred and Inviolable, neither by him self, nor any other to be touched. Being therfore by the universal Rebellion of an Apostate World provoked, it is an infinit Wonder that he converteth any. For all the Canons of Nature are broken: all Mankind have erred and faln short of the Glory of God,6 they are all becom unprofitable and unfruitfull, nay Eysores and Enemies being as Saul stiled Jonathan.7 The Sons of pervers Rebellion. no Act that God can do, being able to satisfy his Soul in the Desire of their Righteous Actions, which he so loved that for the sake therof the World was made. For what so ever he can do in them the Action will be still his, if he does it, and not theirs: wherupon his Desire is ever frustrated: becaus he desires it should be theirs and not his. This makes his Grace in Sanctifying Rebels freely, so miraculous. For this Cause he Sanctifieth but few, these are Strictly called the Elect, that is persons from all Eternity, ordained to this Sanctification. Howbeit he suspendeth his Wrath towards the residue, as a Good and longsuffering Father often doth to his rebellious child. and for the Glory of his Wisdom and Satisfaction of his Goodness both at once, provideth further and more Effectual Means for all their Salvation. The First Decree which is the Gate of Heaven standeth still open, And it is not in Scripture, till they have been finaly Rebellious, that they are called Reprobates. That hard Terme was fastened upon this Number with too litle Circumspection by men, Holy nevertheless and pious in the Church of God. And thus, have you another Scruple satisfied, such Reprobates as these may be Saved: and all his other Doubts consequently satisfied with out the least Inconvenience. For upon this Hypothesis it is apparent, that some besides those in whose hearts God hath determined to creat Grace may be saved without any Disturbance or Confusion in Gods Decrees, without any uncertainty or 6 7

See Romans 3.23. See 1 Samuel 20.30.

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imperfect shadow in his Knowledg, without any Partiality in his Dealings with men, without any Inconvenience to the residue of Mankind; without any Contradiction or Impediment to his Covenant. Only his Mercy shineth in Acting above all our Deservings; and his Wisdom in recovering a Righteous Kingdom not withstanding the Defect and Apostasie of men, and in ordering all his Decrees so to the perfecting and Beautifying of his Holy Covenant: making the Impieties and Sins of men occasions of his Greater Bounty and Glory. For had all perished and been destroyed for whom Christ died, tho justly, yet the Covenant of Grace had been Ineffectual: which had been a Blemish or defect at least accidentally. The Sins of men making the Grace of God in vain. Wheras by this Means many Sons are brought into Glory, and Eternal Praises are Sung to the Divine Majesty in Heaven, for his Justice and Mercy, and for the exceeding Riches of his free Grace wherby all the Effects and Works of his Justice are infinitly Beautified and exceedingly adorned. For the Song will be, Alleluja. Salvation, and Glory, and Honor, and Power unto the Lord our God: for true and righteous are his Judgements. And again, They sing the Song of Moses and the Song of the Lamb saying, Great and Marvellous are they Works, Lord God Almighty, just and true are thy Ways thou King of Saints. Who shall not fear thee O Lord and glorify thy Name, for thou only art Holy: for all Nations shall come and Worship before thee, for thy Judgements are made manifest.8

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Dr Hammond doth worthily, in that without examining the Acts of Gods Munificence, according to any Rule, but those of Munificence: he freely permitteth him, or rather rejoyceth in him, for magnifying his Mercy there, where no Rule but that of his Pleasure is to be expected. For having been infinitly Good, and just towards all, it is no Partiality where all have been Criminal to use that Royal Prerogative that hath always been given to Kings to spare and be Merciful as themselvs shall please. For in the Works of Justice Partiality is odious, but in the transcendent Acts of Grace and Mercy it loseth its name, there being no Rule of Working there, but the Pleasure of the Magnificent. Nevertheless for his further Satisfaction he moveth those Questions in the maner following. First, Whether it be not as possible, tho not as probable, that the Supereffluence of Grace may be resisted, as the lower but Sufficient Degree? And then Whether the Condemnation be not the greater will be no doubt: Paul that is the most pregnat Example of the Supereffluence, is still, under a Woe, obliged to preach the Gospel; and while he preacheth to others, supposeth it possible, that him self, if he do not bring his Body into Subjection, may become a Castaway. And till he hath fought his good fight and finished his Course, and constantly Kept the faith,1 we never find him confident of receiving his Crown, which then he challenges from Gods Righteousness. 2. Whether the Extraordinary Favor of God which some men receive, and by virtue of which, over and above the Sufficient Grace, they may be thought to be wrought on Effectualy, may not rather be imputed to Gods Special Providence, then his Special Grace? So in Bishop Overals way it seems affirmable: for in his Scheme the Effectualness seems to be attributed to the giving what is given, Tempore congruo,2 at a time when (whether by Sickness, or by any other Circumstance of their State) they are foreseen by God to be so qualified and disposed, that they shall infallibly accept Christ offered, on his own Condition, and so convert, and receiv the Seed into Good Ground,3 and therupon persevere and be saved; when the same man, out of those Circumstances, would not have been wrought on by the same Means? And if this be it which you mean (as I doubt not but it is, and that herin you perfectly agree with Bishop Overal) then I say the Question is, Whether the Seasonable Application or Timeing be not rather to be imputed to Special Providence, then to Special Grace; as that signifies an higher Decree of Gods Grace, then is that Sufficient Measure which is afforded to others: it being possible that an Equal nay a Lower Degree of Grace being congruously timed and tendered, may prove Effectual, when the like, nay an higher, at another time, proves uneffectual? 4 1 2 3 4

See 1 Corinthians 9.27 and 2 Timothy 4.7–8. At the appropriate time. See Matthew 13.3–9. See A Pacifick Discourse, pp. 41–42.

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This last Question he answers him self, confessing that all Acts of Gods good Providence may in some sence be Styled Acts of his Grace, and so Extraordinary Providences may be Stiled Special Graces: In which Sence the Striking Paul in his Journey to Damascus, and calling to him out of Heaven, 5 with Grace proportionable to that call, may fitly be called a Work of Gods Special Grace. And so evry Sickness or other Judgement, that is sent to melt any is Supposeable to have a proportionable, and that is an extraordinary and Special Grace annext to it. The Providence and the Grace being the Greater, if it be applied tempore congruo, when there is no Potent Obstacle or Principle for resistance.6 Thus he confesseth Special Providence and Special Grace in this respect to differ little. for as much as it is of Gods Special Grace, that such Special Providences are sent tempore congruo, to such and such persons whom he loveth more than others, while many others are passed by. Yet for as much as he still judgeth the Question Seasonable Whether this be all that is meant by this Special Measure of Grace, which shall work effectualy; and if more be meant asketh what ground there is for it in Scripture? 7 to answer these two Questions distinctly shall be our Business here, reserving our answer to the other Enquirie that before was mentioned, to a more convenient Season. The first of these Questions receiveth its Solution from his own Words, and yet is involved in the last. For Grace proportionable to an Extraordinary Providence coming beside that Providence, is more Grace then a bare naked and external Providence. This therfore being included in the first Question, and under the Name of Extraordinary Providence contained, the second Question must be stated in the Negative, if it relate to his own Words. for more Grace then such an Extraordinary Providence cannot be, if that Providence implies more favor in God toward the person to whom it comes and includes or contains internal Grace attending the Providence, so that both the outward Providence and the Inward Grace shall be but one Extraordinary Providence. And yet in truth Grace is distinct from Providence. As for Example, The Striking of Paul in his Journey to Damascus, and Calling to him out of Heaven, was attended he saith, with grace proportionable to that Call. What will you more? Here is Special Grace with a Witness: an Extraordinary and Miraculous Providence, with grace equaly extraordinary. But his Intention is to enquire, what kind of Special Grace that may be, which is Distinct from the Providence? 1. What doth him self think it is? for he acknowledgeth it. But 2ndly To the intent we may explicate and conceiv its Nature, and be able to give an Account of it in common Occurrences. We say it is such as that which is sent to Melt any in their sickness, a Tender and Relenting frame however infused by God, or by Means acquired. For all that Grace which by Extraordinary Means of Gods own preparing is wrought in the Soul without Mans seeking, even to the very Consent of the Will it self is to be ascribed unto God and imputed to him: becaus Man is the Author only of those Graces which he attains, by using the ordinary Means to which he is committed. For having 5 6 7

See Acts 9.3–6. See A Pacifick Discourse, p. 42. See A Pacifick Discourse, p. 43.

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Neglected his Duty, and despised the Means that are ordained of God and sufficient for him, he is a Rebel: and nothing which God affecteth ex mero beneplacito, by extraordinary means, is to be accounted his. If you further enquire what is the Nature of it? We answer, it is a Softening and Quickening of the Affections by way of preparation, that what is represented by the understanding may make the deeper and more Effectual Impression: and a Gracious Act wherby God Illuminats and represents to the Understanding some such powerful Objects, as he did to Saul. For those objects of which Saul was Ignorant before by this very Vision in the Way to Damascus were represented to him. And faith by this Act being Created in him, it was impossible for him any more to be an Unbeliever. For however impious in processe of time, without due Care, he might possibly become, he could never more cease to believ that Christ was in Heaven, till his Memory and Understanding were rooted out, that retained the Idea of this Object even whether he would, or no. Which was so Briskly represented and offered to him, that he could not chuse but say Lord what wilt thou have me to doe? His Will being resolved all into Obedience upon this Mighty Illumination of his Understanding. The Act of the Will is I confess by its Essence uncapable of being Created, or Educed out of the Soul by a forreigne Power. For it implieth a Contradiction that any thing should exert it, but the Will it self. But Now Affections may be Created in the Soul, while it is Passive. Soft lively and tender Passions may be implanted for they are Natural Dispositions concreated with the Soul, As the members are into the Body and where is no Act of the Will may like the Will it self abide in the Mind, they may vary, (even where the understanding is alike) according to the various Contexture of Bodies, or the different Complexion of Several Constitutions. And this seemeth to be intended by the New Heart which God promiseth to give unto his Elect people. for as they may be created at the first, they may be infused at any time. And this I chuse as one of the Scriptures, wherupon this Special Measure of Grace is founded. It being no more then what hath been often don upon other occasions of less importance. Concerning the Egyptians it is said, He turned their Heart to hate his People. Ps. 105.25. That is he withdrew the Tenderness of their Affection from them. And concerning his People it is said, He made them also to be pittied, of all those that carried them away Captives. Ps. 106.46. And how often do we pray to God to give us favor (with Nehemiah) in the Sight of this man?8 And did not God giv the people favor in the Eys of the Egyptians when the Israelites borrowed all their Jewels.9 God therfore can turn the Hearts of Men as the Rivers of Water.10 Why may not a Good Spirit from the Lord Come to his Servants, as well as an Evil Spirit upon Saul? for it is said, An evil Spirit from the Lord troubled Him. 1. Sam. 16.14. The Spirit of the Lord departed from Saul: that is, that Spirit by which his Spirit was filled with understanding, and made Prudent, Quiet, was removed from him; and an Evil, rash, impatient, Envious Spirit came upon him. Did not David after he had committed 8 9 10

See Nehemiah 1.11. See Exodus 12.35. See Proverbs 21.1.

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Adultery, pray Take not thy Holy Spirit from me? Psal. 51.11 whence proceeded that, but from a Sence of those Lustfull Inclinations that troubled his Soul, and blotted out those Sweet and Innocent Apprehensions he had of GOD and his Laws according as is the maner of any Vice to leav relicks and Impressions behind it? which by the overruling presence of Gods Spirit he desired to have extinguished, saying, Restore unto me the Joy of thy Salvation, and uphold me with thy free Spirit. v. 12. What Happened unto Moses when God took of the Spirit that was upon him and gave it to the 70 Elders; And they Prophesied in the Camp? That this was not only the Spirit of Knowledge, and Tongues or Eloquence is manifest becaus there is besides a Spirit of Government and a Spirit of Judgement. What did God do for Saul when he was turned into another Man? And for Solomon when he imparted such a Measure of Wisdom to him? Positively promising to make him Wiser then all that were before him, making it a Gift, an Effect of his Will, An Act of his Love, granted upon his Prayer, no natural Disposition, nor Acquired Habit. 11 Certainly therfore by the Philosophy of the Scripture there are som infused Habits of Grace and Virtu that may be given. But what need many Words in a case so Clear? That Special Power, by which as by a Grace distinct from all Providences the Soul is converted, is the Gift of the H. Ghost: never to be acquired by any Natural Strength, but always granted in a Supernatural maner. For it is written, And they shall be all taught of God: which Jesus speaketh not only of his own Words, but of the Spirit which the Saints should afterwards receiv. And for what other End did the H. Ghost appear visibly upon the Apostles, but that we might both know that there is an Holy Ghost, and that the Office of the H. Ghost is to Sanctify the Elect People of GOD? Which evry holy and converted person receives realy tho not visibly: and therfore is he called a Temple of the Holy Ghost. What, saith the Apostle, know ye not that your Body is the Temple of the H. Ghost which is in you?12 Again, Know ye not that ye are the Temple of GOD, and that the Spirit of GOD dwelleth in you? If any man defile the Temple of God, him shall God destroy: for the Temple of God is holy which Temple ye are. 1. Cor. 3.16.17. For which cause the H. Ghost was given not only to the Apostles with the Gift of Tongues, that they might teach others, but to many other Disciples privately and distinctly, in their Sanctification. Flaming Hearts being a far more Noble Gift then firey Tongues. And Cloven Tongues less beneficial to particular men, then a broken heart. Sublime and Pure Ethereal, Apprehensions, Quick Angelical and Divine Affections, being the Immediat Gifts of the H. Ghost; unattainable by any Art or Human Endeavor as well as Joys and Spiritual Consolations. Which I speak not to discourage any Man, but to shew the Nobleness and Glory of Conversion, of which we cherish too Mean thoughts while we think it natural, or acquirable only by the Strength of Nature. For the Spirit of Glory and of God resteth on you saith the Apostle 1. Pet. 4.14. And the Spirit witnesseth with our Spirit that we are the Sons of God. Ro. 8.16. To the intent we may the more aspire unto that Heavenly Gift, for our Savior hath promised, saying, I 11 12

See Numbers 11.16–17, 24–25; 1 Samuel 10.6; 1 Kings 3.11–12. See John 6.43–45; Acts 2.1–3; 1 Corinthians 6.19.

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will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the World cannot receive, becaus it seeth him not neither knoweth him: but ye Know him, for he dwelleth with you, and shall be in you. Jo. 14.16.17. For tho it is impossible by the Powers of Nature to make our selvs Temples of the H. Ghost; yet by the Miraculous force which God hath given to Prayer, he may be attained. According to that of our Savior, If ye then being Evil know how to give good Gifts to your children, how much more shall the Heavenly father give the Holy Spirit to them that Ask him? Luk. 11.13. This Spirit being received a man ought to reverence him self as a Temple of the H. Ghost, and to Dread any Defilement that may befall either his Body or his Soul: And for this infinit Gift which is given unto Men, God ought to be praised with Eternal Thanksgivings. Who hath to those that fear him manifested him self the best of all Possible Ways, not by Shadowes, Reports, uncertain Rumors, feeble Means, and Earthly Ministers; nor by Imaginary Ideas, nor only by his Works and Laws and Ways tho there also he Gloriously appeareth, in their Excellency, but by the most Noble Messenger, in such a maner, that we may not only see, but feel and Enjoy him. To this purpose especialy, as I take it, the Scripture Speaketh, Behold the Days come saith the Lord, that I will make a New Covenant with the House of Israel, and with the house of Judah: not according to the Covenant which I made with their fathers, in the day that I took them by the Hand to bring them out of Egypt, [which my Covenant they brake, tho I was an Husband unto them Saith the Lord] But this shall be the Covenant that I will make with the House of Israel after those Days saith the Lord, I will put my Law in their Inward Parts. and write it in their Hearts and I will be their God and they shall be my people. And they shall teach no more evry man his Neighbor and evry man his Brother saying Know the Lord, for they shall all know me from the least of them to the Greatest of them saith the Lord, for I will forgive their Iniquity, and remember their Sin no more. Jer. 31.31.32.33.34. Which one Text openeth all the whole Mystery. for first of all it is an absolute promise made to the Elect. I will Put my Law in their inward Parts and write it in their Heart, a Promise uncapable of any Condition. 2. It removeth the Covenant that could be broken, as made vain and useless (now a Conditional Covenant may be broken), and bringeth a Decree into its place which can never be broken. which for as much as it is a free and Gracious Promise is called a Covenant, tho there is not a Syllable of any Condition in it. 4.13 It bringeth in and Establisheth Perseverance, even by the Decree and Promise which can never be broken. 5. It sheweth after all other Means (made vain by Mans Rebellion) the Efficacious Illumination of Free Grace. They shall no more teach evry man his Neighbor etc. for they shall all Know me from the Smallest of them to the Greatest: which cannot conveniently be applied to any other then this Interior Teaching of the Elect; and is so 1 Jo. 2.20 and v. 27. Finally it sheweth that all this proceedeth of free Grace. For the only reason of it is I will forgive their Iniquities and remember their Sin no more. That is if I should consider how they have broken my Covenant which I gave them 13

Traherne omitted the third point.

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before, I might justly destroy them but I will blot out their Iniquities for mine own Names sake, and be Gracious unto them, becaus I will be Gracious.14 Wherin also their Perseverance is implied. This Spirit of the Holy Apostle teacheth them to pray for, while he boweth his knees to the God and father of our Lord Jesus Christ, of whom the whole famely in heaven and Earth is Named that he would grant you according to the Riches of his Glory to be Strengthened with Might by his Spirit in the inner man. That Christ may dwell in your Hearts by faith, that ye being rooted and grounded in Love may be able to comprehend with all Saints, what is the Bredth, and Length and Depth and Height; and to know the Love of Christ which passeth knowledg that ye might be filled with all the fulness of God. Eph. 3.14.15 etc. And again That the God of our Lord Jesus Christ, the father of Glory would give unto you the Spirit of Wisdom and Revelation in the knowledge of Him; the Eys of your Understanding being enlightened that ye may Know what is the Hope of his Calling and what the Riches of the Glory of His Inheritance in the Saints; and what is the Exceeding greatness of his Power to usward who believ, according to the Working of his Mighty Power; which he wrought in Christ, when he raised him from the Dead, and set him at his own right hand in the Heavenly places. Eph. 1.17. etc. The Gift of Illumination also is a Grace distinct from External Providences, which as it may be prayed for, and be received through faith so may it freely and Graciously be bestowed. for the Spirit bloweth where it listeth.15 It may be compared to the opening of Elishas servants Eys. For as the Mountains round about were full of Horses and Charets of fire, before, but he saw them not till his Eys were opened,16 so is Heaven and Earth full of the Majesty of Gods Glory which we see not till our Eys are opened. We are infinitly Beloved infinitly desired infinitly advanced and surrounded with infinit and Eternal Treasures. But there is a real Faculty and Inclination of Spiritual Seeing, which by Nature is wanting and till we have that the Glorious Objects are not discerned.

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Concerning perseverance according to Dr Sandersons Hypothesis the Controversy is thus to be decided and stated. As there are a Special Number by absolute Grace freely Elected, so likewise are there some that may by the Covenant of Grace conditionaly be saved. [or in other Words, upon the Performance of the Conditions. The Heathens that never came to the Means of Grace may be angry with their fathers, but cannot justly be displeased with God. who complains likewise of their parents for turning his Glory away from them. For the residue of Men that have the Means of Grace more amply among them, it is manifest that God desireth the Conversion and Salvation of all, but naturaly and principaly leaveth them to themselvs, as subjects capable of Rewards and punishments. determining to give Glory Honor Peace and Happiness to evry man that worketh Good to the Jew first, and also to the Gentile, but Indignation and Wrath, Tribulation and Anguish, to evry soul of man that worketh Evil, the Jew First and also the Gentile. Ro. 2.6.7. etc. Thus standeth the Whole World in an Estate of Trial before him. They have Life and Death proposed, he that will chuse Life shall enjoy it, and he Death, that according to the Tenor of the gospel deserves it. Thus far and no further goeth the Covenant of Grace. All men therfore being in this Estate, God foresaw they would except perhaps some one or two, in the first Age be damned, that is, deserve condemnation by that Gracious Covenant. herupon he entereth upon a Counsel and Decree, to doe a new Work to Create Grace in the Hearts of some which shall persevere Eternaly; and to leave others, that may attain grace and fall away at ther own pleasure.]1 for according to the Beginnings so the Proceedings are. And it is but suitable. that they who by absolut Grace now converted, should by absolut Grace be preserved. While they that are dealt with according to the Covenant as their care is necessary to their first Conversion, so is it likewise to their final Conservation.2 Upon this Hypothesis, I say, these things are rational; but did not the Scripture ascribe both these Proceedings unto God, and plainly testify both these Ranks or kinds of Men, we should count our feeble reasoning in such deep matters but of litle Moment. becaus the Ways of God are above our Ways, and his Thoughts above our thoughts as far as the Heavens are above the Earth.3 but in his Word God hath discovered his Ways most plainly unto us. Which being of two kinds, they that happen to be first possest with the Knowledge of the one, are so filled with the Contemplation of them, that generaly they neglect the other. And this is the reason, why men when they see so many places declaring the Decree of Election and Gods Grace unto the Elect, omit or deny the riches of his Grace to the residue: While others, that take notice of his free Grace offered to all, and mind those places wherin the 1 2

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Covenant of Grace is amply set forth take no notice of, but rather deny his absolute Grace to the Elect. Wheras God Almighty that determineth both, hath declared both in the Holy Scriptures. In the 18th Chap. of Ezekiel, wherin he reasoneth with the Jews concerning his Ways, demonstrating the Equity and Justice of them, He speaketh thus, Behold, all Souls are mine, as the Soul of the father, so also the Soul of the Son is mine. The Soul that sinneth it shall die. But if a man be just and do that which is lawfull and right. And hath not eaten upon the Mountains, neither hath lift up his Eys to the Idols of the House of Israel, neither hath defiled his Neighbors Wife, neither hath come near to a menstrous Woman, And hath not oppressed any, but hath restored to the Debtor his Pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment, hath walked in my Statutes and kept my Judgements, to deal truly; he is just, he shall surely live, saith the Lord God. If he beget a Son, that is a Robber, a Shedder of Blood. and that doth the like to any of these things, And doth not any of those Duties, but even hath eaten upon the Mountains, and defiled his Neighbors Wife, hath oppressed the poor and needy, hath Spoiled by violence, hath not restored the Pledge, and hath lifted up his Eys to the Idols, hath committed abomination, hath given forth upon usury, and hath taken increas: shall he then live? He shall not live: he hath done all those abominations, he shall surely die, his blood shall be upon him. Now lo, if he begetteth a Son, that seeth all his fathers Sins which he hath done, and considereth and doth not such like; but hath executed my Judgements and walked in my Statutes; he shall not die for the Iniquity of his father, he shall surely live. The Soul that sinneth, it shall die. the Son shall not bear the Iniquity of the father, neither shall the father bear the Iniquity of the Sons; the Righteousness of the righteous shall be upon him, and the Wickedness of the Wicked shall be upon him. But if the Wicked will turn from all his Sins, that he hath committed, and Keep all my Statutes, and do that which is lawfull and right, he shall surely live, he shall not die. All his Transgressions that he hath committed, they shall not be mentioned unto him in his righteousness that he hath done, he shall surely live. Have I any pleasure at all that the Wicked should die? saith the Lord God: And not that he should return from his Ways and live? But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the Wicked man doth; shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his Sin that he hath Sinned, shall he die. Yet saith the Hous of Israel, The Way of the Lord is not equal. O house of Israel, are not my Ways Equal? Are not your Ways unequal? Therfore I will judge you O house of Israel, evry one according to his Ways, saith the Lord GOD: Repent and turn your selvs from all your Transgressions, so Iniquity

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shall not be your mire. Cast away from you all your Transgressions wherby you have transgressed and make you a New Heart, and a New Spirit, for why will ye die O house of Israel? For I have no pleasure in the Death of him that dieth saith the Lord God, wherfore turn yourselvs, and live ye. 4 In this large Account of Gods Proceedings, which pertaineth wholy to the Covenant of Grace, we may see first that the Dispensation is Conditional. 2. That he calleth upon them as free Agents to return. 3. That he ascribeth their Death only to their Perversness. 4. That he delighteth not in the Death of a Sinner, but had rather he should turn, and live. 5. That God loveth all and desireth their Salvation, which is the foundation of these his Proceedings, and the reason why he calleth upon them. 6. That the Wicked may be righteous, and the righteous backslide into Wickedness. 7. That when the Wicked turneth from his Evil Ways he shall be saved, and the Righteous when he leaveth his Righteousness be condemned. All which liberty and Latitude is within the Conditional Covenant, and properly referred therunto. Som men taking notice of this immediately exclude all other Ways and Proceedings of God. partly because this appeareth to be a full Scheme of Grace and Equity; and partly becaus they see not how his other Proceedings may be reconciled to these: there seeming to be no place for them.5 Some men on the other side, while they note such passages as that in Ezek. 36.34. etc. exclude all these. For I will take you from among the Heathen, and gather you out of all Countries, and will bring you into your own Land. Then will I sprinkle clean Water upon you, and ye shall be clean: from all your filthiness and from all your Idols will I cleans you. A new Heart also will I give you, and a New Spirit will I put within you, and I will take away the Stoney Heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to Walk in my Statutes, and ye shall keep my Judgements and do them. And ye shall dwell in the land that I gave to your Fathers, and ye shall be my People, and I will be your God. 6 Here is an Absolute Covenant, or rather no Covenant, but a Deed of Gift. It is not, If ye will be Righteous and Keep my Statutes you shall be Saved; but you Shall be Righteous and keep my Statutes. Wherupon they vehemently Cry out that all is guided by Fate and decree, No conditions are so given to Mankind that all may be saved. No Man hath power to turn his own Heart: only they whose Heart God turneth are Elected, these only can be saved and all the residue must of necessity be damned. But in the mean time consider not, how this ensueth, after the other Dispensation which by the Rebellion of Men is abolished. It is no new thing to observe, with all learned men, that the Jews are the Type of Gods People, Canaan a Type of Heaven; their Journey in the Wilderness a Type of our Pilgrimage on Earth, their Bondage in Egypt a Type 4 5

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of our Bondage in Sin and Misery, and their Redemption thence a Type of our Eternal Redemption. Even so in a nearer maner all Gods Ways and Proceedings with them, in offering them Grace and Mercy and Happiness, whether Earthly or Heavenly upon Condition of their Endeavor to serv and obey him, is a type and Shadow of his Proceeding with us; or rather a Mirror wherin we see when face to face, how we our selvs are Dealt with: how we are free Agents, what we are to expect, under what Covenant we are [governed?] and after what maner, God dealeth with us. how if we repent the Wicked shall be forgiven; if we backslide, the righteous shall be punished, and all this according to the Tenor of the Covenant of Grace. But nevertheless, Since God in Mercy is pleased to use his Prerogative Royal after all forfeitures, to Creat Grace in the Hearts of Some, which, tho his Will be Secret as to the particular persons in whom, yet in general he would have us to know the Graciousness of his Purpose therin that we might see whence all our Happiness floweth, and render him the deserved praises of the same. For this Cause given us in his Ways Visible Instances and Demonstrations of it: which being well observed will put an End to all Clamors and Controversies in this Affair. They therfore that read the Election of particular persons in this Place, ought to observe the reflexion which God makes upon the House of Israel, before he publisheth this Decree, beginning at the 17th vers. Son of Man when the House of Israel dwelt in their own Land, they defiled it by their own Way and by their Doings. their Way was before me as the uncleannes of a removed Woman. Wherfore I poured my fury upon them, for the blood that they had shed upon the Land, and for their Idols wherwith they had polluted it. And I scattered them among the Heathen, and they were dispersed among the Countries; According to their Way, and according to their Doings, I judged them. And when they entered unto the Heathen whether they went; they profaned my Holy Name, when they said to them, These are the people of the Lord, and are gone forth out of his Land. But I had pitty for mine holy Name, which the house of Israel has profaned among the Heathen whither they went. Therfore say unto the House of Israel, thus saith the Lord God, I do not this for your sakes O house of Israel, but for mine Holy Names sake, which ye have profaned among the Heathen whether ye went.7 Can any thing be more plain? When he gave them over to the Sword and Banishment, according to their Ways and according to their Doings he judged them. which plainly sheweth that the first Dispensation had its full force and Effect; before he proceeded to this Decree, wherin only he disposeth of som, when almost all the Transgressors against the Conditional Covenant were destroyed. So that to give no place nor Room to Gods Righteous Kingdom upon the pretence of Election, is to swerve from the maner of his Proceedings, and to bereav God of a Great Part and Portion of his Glory. On the other side, to say that he never createth Grace in the Hearts of any, and that there are none Elect, that is to contradict his Known and manifest Proceedings afterwards. For in chusing out a particular Number, to whom he will be gracious, from amid the Rebels, he doth not say now, According to their Ways and according to 7

See Ezekiel 36.17–21.

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their Doings I judged them: but chargeth them for profaning his Name and saying, Not for your Sakes O hous of Israel, but for mine holy Names sake, that is for my Glory and Love, have I done this. And afterwards to discover plainly, that this Mercy was not upon their Performance of any Conditions, he saith unto them. Then shall ye remember your own Evil Ways, and your doings that were not Good, and shall loath yourselvs in your own Sight, for your iniquities and for your Abominations, that is, when I have cleansed you, and given you an Heart of flesh, ye shall be Sensible of all your Vileness and Unworthiness, and hate your Ingratitude. Unto which again he addeth, Not for your sakes do I this saith the Lord your God, be it Known unto you: be ashamed and confounded for your own Ways O house of Israel. v. 31.32. 8 Of this number it is that our Savior speaketh. Mat. 24.24. There shall arise false Christs and false Prophets, and shall show great Signes and Wonders, insomuch that (if it were Possible) they shall deceiv the very Elect. And to these may all those places be applied which are usualy cited to prove Election. He hath Mercy on whom he will have Mercy, and whom he will he hardeneth. Paul may plant and Apollo water, but it is God that giveth the Increas.9 The Wind bloweth where it listeth, and thou hearest the Sound therof, but canst not tell whence it cometh, and whither it goeth: so is evry one that is born of the Spirit. Jo. 3.8. Jacob have I loved, and Esau have I hated. Ro. 9.13. That the Purpose of God according to Election might stand, not of Works, but of him that calleth. Ro. 9.11. As many as were ordained to Life believed. Act. . . 10 And of these it is said, Of those which thou hast given me, have I lost none. Jo. 17. 11 for the Blood of Christ being made vain by the Rebellion of men, were they all judged by the Covenant of Grace, they would all perish. And therfore God the Father giveth him some, to whom he might give Eternal Life, freely. Of whom he saith, As thou hast given him Power over all flesh. that he should give Eternal Life to as many as he hath given him. And this is Life Eternal, that they may Know thee the only true God and Jesus Christ whom thou hast sent. Jo. 17.2.3.4. The Knowledge of God being life Eternal, he giveth the Knowledge of God unto them; which signifies the Illumination of which before we have spoken, and which by free Gift is imparted unto them to the Rebellious also. Eph. 4.12 Concerning these it is said, No man can take them out of my fathers hand, for my father is greater then all. And of these particularly is that Prophesie to be understood, He giveth Power to the faint, and to them that hath no might he increaseth Strength. Even the youths shall faint, and the young men shall utterly fall. But they that Wait upon the Lord shall renew their Strength: they shall mount up with Wings as Eagles, they shall run and not be weary, and they shall Walk and not faint. Isa. 40.29.30.31. Not as if it were impossible for them that have tasted the Powers of Heaven, never to backslide, nor as if Grace were so given, that of its own Nature the 8 9 10 11 12

See Ezekiel 36.22, 31–32. See Romans 9.18 and 1 Corinthians 3.6. See Acts 13.48. See John 17.12. See Ephesians 4.8 and Psalm 68.18.

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Grace were immortal whether men were careful or no. Nor yet as if God necessitated and constrained their Actions whether they would or no. For the Almighty and most righteous Lord is so Great a Lover of Righteous and Holy Works, that having made them Willing in the Day of his Power,13 that is having once implanted the Seeds of Grace and Immortality in them, having raised them up from Death and given them new Life, by an Absolute Act of Love and Mercy inspiring Abilitie and Inclinations into them: he remindeth them again, being thus awakened from their Rebellion, to the Tenor of that Covenant under which they were, and are, and must continue all their Days. For in order to the Success Efficacy and Beauty of the Covenant of Grace, upon Mans Corruption and Defection from Grace, the Decree of Election received its Being. as may easily be discerned by the ways of God. And according to that Covenant they are bound to live, by their own Care, to walk Circumspectly, to shew their Love, and to do all those Duties which they were before enjoyned: having by this Grace not received a Dispensation from them, but Power to perform them. Judging them selvs therfore according to the Covenant under which they are, and besides which none other is made with them, tho it be a Paul him self if he be remiss and careless he may fall away, and if he fall away he may be a Castaway. But God having long Experience of Mans fickleness, frailty and Liberty, is resolved to Carry on the Work of Righteousness in som by his own Power, and so to awaken them when they sleep to call them when they sit down, to raise them when they are falne, to bring in more when they are diminished that the Gates of Hell shall never prevail against them. There shall be an Holy seed to the End of the World. And evry private person shall continue to Eternal Life, tho then themselvs nothing is more frail, they shall by his Gracious and Extraordinary Assistance be finally and Effectualy saved. Which that Place seemeth to intimate, Isa. 59.21, As for me, this is my Covenant with them. Saith the Lord, My Spirit which is upon thee and my Word which I hav put in thy Mouth shall not depart out of thy mouth, nor out of the Mouth of thy seed, nor out of the mouth of thy Seeds seed saith the Lord, from hence forth and for ever. Which begetteth that Acknowledgement which is made in Heaven, and perhaps on Earth by all the Elect, For thou also hast Wrought all our Works in us. Now what is the Issue of all this, but that we admire the fulness of Gods Love? For he hath done abundantly Enough and to spare, for all Men, in their several Estates. And when they all have corrupted themselvs, he Elected some freely by his Grace, for which we ought ever lastingly to praise him, while we put our hands upon our Mouths and abhor our Selvs:14 for our Double, Treble iniquity, He reject others and that in great Numbers for which we ought to Adore his Dreadfull and Severe Justice, which is made infinit by their Sins and Advantages against the Sons of Perdition.

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See Psalm 110.3. See Job 40.4.

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Whether granting the truth of all that is presented for the Super effluence of Gods Goodness to some, this can fitly be defined the thing wherto Election is determined; and Whether all that have not their part in this, are in Scripture Style said to be reprobated:1 These are two more Scruples which Dr Hammond moveth. The first of these for as much as he thinketh Bishop Sandersons judgement to want a firm Establishment on Scripture grounds and requireth that more sure Word of promise for the Confirmation of it, tho we have on that judicious Persons behalf already don it sufficiently, we shall now more fully manifest in this Section, and reserve what our Judgement is concerning the other till the next. You have already seen Scriptures enow discovering two Ways of God in Proceeding with the Children of men: one Universal, and one particular, one Conditional, and one absolute, and opening the maner how they are distinguished. But that you might abundantly be satisfied concerning Super abundant Grace, several other Scriptures opening the same Mystery and uniformly revealing the maner of Gods uniform Proceeding in this matter shall be opened. That there are divers acceptations of the Word Chosen in Scripture, and so consequently of the Word Elected, and of all that are Synonimous to it there is no Question. Of Pharoah it is said, He took Gods chosen charets, Exod. 14.7. that is Charets for their Excellency most approved, when he persued Israel. Thus all those things are stiled chosen, respect being had to their Worth, select and Precious. Thus the Levites were chosen to the office of Priesthood, becaus they shewd themselvs zealous for the Lord in punishing the Idolators, which sheweth som things are chosen by being worthy. Of Jerusalem it is said I have chosen Jerusalem that my name might be there. 2 Chro. 6.6. Jerusalem was not in it self more Excellent then other Cities. By which it appeareth, that som things are made Worthy for being Chosen. As Saul was when the Spirit of God was poured upon him becaus he was chosen to the Government. And thus a Person is said to be chosen when he is taken from among many Equal to him self and by favor promoted. This is a difference in respect of the object: There is a difference in the meaning of this word as it relateth to the End, for as the Object of the Chois or person chosen may be Worthy, or unworthy, so may the End, to which he is chosen be Great or Small, subordinate or Supreme. Blessed is the Nation whose God is the Lord, and the People whom he hath chosen to be his own Inheritance. Psal. 33.12. The Lord hath chosen Jacob to him self, and Israel for his peculiar Treasure Ps. 135.4. But thou Israel art my Servant, Jacob whom I have chosen, the Seed of Abraham my friend. Isa. 41.8. When the House of Israel is thus stiled the Chosen of God; it doth not imply that they all are saved, but that they are more near unto God and more tenderly beloved than other people. Insomuch that he hath shewed his Word unto Jacob his Statutes and Judgements unto Israel. He hath not dealt so with any Nation, and 1

See A Pacifick Discourse, p. 43.

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as for his Judgements they have not Known them. Ps. 147.19.20. Wheras all Nations were alike Wicked, they were Chosen from among all other to the Means of Grace, and therby brought near unto God. Ye have seen what I did to the Egyptians, and that I bare you on Eagles wings, and brought you to my self. Now therfore if you will obey my Voice indeed, and keep my Covenant then ye shall be a peculiar Treasure to me above all people: for all the Earth is mine: And ye shall be unto me a Kingdom of Priests and an Holy Nation. These are the words which Moses was commanded to speak to the children of Israel. Exod. 19.4 etc. And consequently they had the Pillar of Cloud and Fire, Manna, Moses Aaron the Tabernacle the Law upon Mount Horeb the Ark of the Testament with all the Rites and Ceremonies proclaiming therunto Types Prophesies and Sacrifices among them. They were Chosen in the furnace of Affliction, etc. that they might observ his Statutes and keep his Laws. Thus evry City Kingdom and Nation is chosen, that is, called to the Enjoyment of the Means of Grace: and in that respect may be called his Chosen People. And in this Sence all these Places of Scripture are to be understood by which it is intimated, that we are chosen to Salvation upon condition we repent and believ. Thus the Apostle writing to those Churches saith they were Called to be Saints. 1. Cor. 1.2. And thus he seemeth to be understood Eph. 1.4. For writing to Churches in general he saith, Blessed be the God and father of our Lord Jesus Christ who hath Blessed us with all Spiritual Blessings in heavenly places in Christ, according as he hath chosen us in him, before the foundation of the World, that we should be Holy and without Blame before him in Love. Having predestinated us unto the Adoption of Children by Jesus Christ to him self, according to the Good pleasure of his Will, to the prais of the Glory of his Grace, wherin he hath made us accepted in the Beloved, In whom we have Redemption through his Blood, the forgiveness of Sins according to the Riches of his Grace.2 For evry word of this may largely be applied to Gods love in redeeming mankind, and to the offers of Grace richly bestowed and freely tenderd in the Holy Gospel. For in Jesus Christ all things needfull being freely bestowed on us. We all ought to bless God who hath Blessed us with all Spiritual Blessings in Christ. Who chose us all, when he passed by the Angels, to redeem us by the Death of his Son: restoring the priviledg and Glorious Advantage of being Holy and unblameable before him in love, which we lost in the first but recover in the second Adam. Having Predestinated us to the Adoption of children, as he did the Israelites in calling them out of Egypt to be an Holy Nation and a Kingdom of Priests, according to the Good Pleasure of his Will, namely upon the condition we will serve and obey him. To the Prais of the Glory of his Grace. for it is by Grace that we are chosen, and of the good Pleasure of his Will that Christ came to die for sinners, and it is infinitly to the Prais of his Glory that we who were lost are so redeemed. Had he not bought us by more we should never have thought of more Grace then this, it is so rich and so abundant. For in him we have redemption through his blood, the forgiveness of Sins according to the Riches of his Grace. And thus all are Chosen to whom the Gospel is preached; especially that live in a Nation where 2

See Ephesians 1.3–7.

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it is setled and planted. Blessed are the people that are in such a Case yea Blessed is that people whose God is the Lord. 3 After the same maner may the 2d Chapter of the Epistles to the Ephesians be interpreted. For till Christ came we were utterly dead in Sin and Trespasses. But God who is rich in Mercy, for the Great Love wherwith he loved us, even when we were Dead in Sins hath quickened us together with Christ. (By Grace ye are saved) And hath raised us up together and made us to sit together in Heavenly Places in Christ Jesus. That in the Ages to come he might shew the Exceeding Riches of his Grace, in his kindness towards us through Christ Jesus. For by Grace are ye saved through faith, and that not of yourselvs, it is the Gift of God. Not of Works least any man should Boast. for we are his Workmanship Created in Christ Jesus unto Good works which God hath before ordained that we should walk in them.4 All which fitly agreeth with the Grace which Christ brought to the World, and made manifest to the Church in general. For Death implies Want of Power and want of sence. Being faln into Sin, before we were redeemed we had no power to love God, nor to believ in him nor to endeavor our Happiness, nor to prize his Works nor to Adore his Godhead, or rejoyce in him. for seeing our selvs hated of God and destined to Eternal Torments, (as Adam did when he fled away to hide him self among the Trees of the Garden) we could not chuse but hate him, And being Carried away by the vanities and follies of the World we had no sence. But an infinit change was wrought when Gods redeeming Love was discovered. For therby we were quickned and made able to love him yea more then before. Our Salvation being made feisible and our Happiness Possible, the Desire that in us was baffled with Despair, exerts it self naturaly, like a Spring when the impediment is removed, and our Love of Happiness naturaly carries us to it when it is proposed before us. Gods Love enflaming us with Love. And thus when we were Dead in sins he hath quickened us together with Christ: And raised us up to love him, and live in Communion with him in the Heavenly places. Not of our own Works for of his Grace it is, that we are thus made his Workmanship. Who being rich in Mercy did all this for the great Love wherwith he loved us. Who are Created in Christ Jesus unto Good Works In that by him we are raised up and enabled to do them. All this we grant may so be understood. And they that know not this, Know not the Riches of Gods Goodness to all Mankind; nor yet that Happiness of which they may ascertain themselvs by Clear Demonstrations: which we the rather speak becaus some have base and unworthy thoughts concerning the Glory of the 2d Covenant. But yet it is Possible these Texts may extend further. Not only in the Choise of Nations and Ages, which God maketh, when all have rejected the Means of Grace, which were at first prepared for them in Adams House, and Noahs famely to restore the Means of Grace more powerfully to: so as to reclame them from the Cours of this World, wherin they walked without sence of Heavenly things, being dead in Lusts, evil Customs, sensual pleasures, Cares, Labors, that stole their Hearts from all that was Divine, but also to men in whose Hearts God Createth Grace freely: for they 3 4

See Psalm 144.15. See Ephesians 2.1, 4–10.

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also are his Workmanship Created to Good Works which he had before ordained that they should walk in them. 5 For which Cause, S. Augustine’s Rule is fitly observed here. Who will have all the Different senses taken in of which any Text is Capable. Esteeming that Interpretation of Scripture best, that is the most comprehensive. for indeed there is another sort of Chusing in the Holy Scripture. Some may be Chosen to Goodness and Holiness as Judas was to his office, Have I not chosen you Twelv and one of you is a Devil? Jo. 6.70. Some as S. Paul was, For he is a Chosen Vessel unto me, to bear my name before the Gentiles and Kings and the Children of Israel. Act. 9.15. The one was fals and fell away, the other was Good and persevered in it: the one was effectually wrought upon by the Means of Grace the other only called to the Means of Grace. There being also an absolute Choise without respect to any condition, as there was of Saul, when made a Paul. Which that it was no irregular Accident is manifest by several Passages in the Scriptures, that plainly shew it is Gods usual tho Secret Method, to be Gracious to some after all their Perverseness, without any Cause or Desert in them at all: of which this very instance it self is one. for God intended this for a pattern of his Proceedings with all the Elect. That he might shew in me first said S. Paul the exceeding Riches of his Grace etc. And these are the Places after which Dr Hammond enquires. Places where in men are described going on in their obstinatness, and yet are surprised with mercy, as it were in an unreasonable maner. For I will not contend forever neither will I be always wroth. for then the Spirit should fail me and the Souls which I have made: For the iniquity of his Covetousness was I wroth and smote him. I hid me and was wroth; and he went on frowardly in the Way of his Heart. I have seen his Ways and will lead him, and restore comforts unto him, and to his Mourners. Isa. 57.16. etc. What more can be said should God always deal with men according to their Deserts even under the Covenant of Grace, they would all fail, Heaven would be Empty. For his Covetousnes God was wroth, and smote him, with a desire to reform him. But he went on frowardly and God saw it. Then he saith I will lead him, etc. Of som he saith, Why should I smite them any more, they revolt more and more. And these he giveth over to themselvs and Perdition. But here he taketh a contrary Cours. Tho he revolteth more and more, I will heal him and restore. So again, I will mention the Loving Kindnesses of the Lord, and the Praises of the Lord, according to all that the Lord hath bestowed on us, and the Great Goodness toward the house of Israel which he hath bestowed on them, according to his Mercies and according to the Multitude of his Loving Kindnesses. For he said surely they are my People, children that will not lie, so he was their Savior. In all their Affliction he was afflicted and the Angel of his presence saved them; in his Love and in his Pitty he redeemed them, and he bare them and carried them all the days of old. But they rebelled and vexed his holy Spirit: therfore he was turned to be their Enemy and fought against them. Then he remembered the days of old, Moses and his people, saying where is he that brought them up out of the Sea; what a Suddain turn is here! Where is he that put his holy Spirit within him? That led them through the 5

See Ephesians 2.10.

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Deep as an horse in the Wilderness that they should not stumble? As a beast goeth down into the Valley, the Spirit of the Lord caused him to rest: so didst thou lead thy People to make thy self a Glorious Name. Isa. 63.7. 6 Having bitterly inveighed against the Iniquity of Israel, and protested that if but one Righteous man might be found in Jerusalem, he would pardon it. he threateneth them thus, Lo I will bring a Nation upon you from far O hous of Israel, saith the Lord, it is a Mighty Nation, an ancient Nation, a Nation whose Language thou Knowest not neither understandest what they say, their Quiver is as an open Sepulchre, they are all mighty men. And they shall eat up thy Harvest and thy Bread which thy Sons and thy Daughters should eat, they shall Eat up thy flocks and thy Herds, they shall Eat up thy Vines and thy fig trees. they shall impoverish thy fenced Cities wherin thou trustest with the sword. Nevertheless in those Days saith the Lord I will not make a full End with you Jer. 5.7 And that he might shew his absolut, invincible, and Eternal Lov he saith cap. 31.35. etc. Thus saith the Lord which giveth the Sun for a light by day, and the ordinances of the Moon and the Stars for a light by Night, which divideth the Sea, when the Waves therof roar, the Lord of Hosts is his Name. If those Ordinances depart from before me, saith the Lord, then the Seed of Israel also shall ceas from being a Nation before me for ever. Thus saith the Lord, if heaven above can be measured, and the foundations of the Earth searched out beneath, I will also cast off the Seed of Israel, for all that they have done saith the Lord. 8 Inasmuch as he saith, For all that they have done, he intimateth their Wickedness and Evil Deeds, by which they deserved to be cast off: notwithstanding which evil deserts he determineth to love them Eternaly. Having compared Judah to Sodom and Samaria, and threatned utter Destruction to her, he saith, I will even deal with thee as thou hast done, which hast despised the oath in breaking the Covenant. Nevertheless I will remember my Covenant with thee, in the days of thy youth, and I will establish unto thee an Everlasting Covenant. Then thou shalt remember thy Ways and be ashamed, when thou shalt receiv thy Sisters thine Elder and thy Yonger; and I will give them unto thee for daughters, but not by thy Covenant. And I will establish my Covenant with thee, and thou shalt know that I am the Lord. That thou mayest remember and be confounded, and never open thy Mouth any more becaus of thy shame when I am pacified towards thee for all that thou hast don, saith the Lord. Ezek. 16.59. etc. We ought to understand that the Jews were in the Covenant of Grace, wherin a Savior was given them, whom they expected, and faith and Repentance were granted to them: that they sinned in breaking the Covenant, neither believing nor repenting as they ought to do. Nay their Wickednesses were so great that they were worse then Sodom and Gomorrah; more desperat and miserable then Israel and Samaria, even the Hous of Judah: for which cause he saith, When I shall bring again the Captivity of Sodom and Samaria, then will I bring again the Captivity of thy Captives in the midst of them. v. 53. Nevertheless here he saith, I will establish with thee an Everlasting Covenant to 6 7 8

See Isaiah 63.7–14. See Jeremiah 5.15–18. See Jeremiah 31.35–37.

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wit, another Covenant, and I will give them unto thee for Daughters but not by thy Covenant. Which plainly intimats this Mercy, to be beyond the Bounds and Tenor of the Covenant of Grace. The whole Chapter 9 is worth the reading for therin is orderly shewed the whole Course of Gods proceedings, 1. Israel was the object of his Love. 2. She was so when she lay in her Blood. 3. God Beautified and enriched her with all kind of ornaments. from the eighth vers. to verse the fifteenth. 4. She played the Harlot and abused all Mercies from verse 14 to vers. 34. 5. God denounceth terrible Judgements and destructions against her. to vers. 60. 6. without any Cause in her he returneth and promiseth Mercy. After the same maner in the Prophesie of Hosea. cap. 2. he rebuketh all the Wickedness of the children of Israel, saying She did not know that I gave her Corn and Wine and Oyle, and multiplied her silver and Gold which she prepared for Baal. therfore will I return and take away my Corn in the time therof, and my Wine in the season therof, and will recover my Wool and my flax given to cover her Nakedness. And now will I discover her Lewdness in the sight of her Lovers, and none shall deliver her out of mine hand. I will also caus all her Mirth to ceas, her feast day, her New Moons, and her Sabbaths, and her Solemn feasts; And I will destroy her vines and her fig trees, wherof she hath said, These are my Rewards that my Lovers have given me, and I will make them a forest, and the Beasts of the field should Eat them. And I will visit upon her the days of Baalim, wherin she burnt Incense to them, and she decked herself with her Earrings and Jewels, and she went after her Lovers, and she forgate me saith the Lord. without any Alteration in her, Therfore behold I will allure her, and bring her into the Wilderness and speak comfortably unto her. And I will give her Vineyards from thence, and the Valley Achor for a door of Hope: and she shall sing there, as in the Days of her youth, and as in the Day when she came up out of the Land of Egypt. And it shall be at that day saith the Lord that thou shalt call me Ishi, that is my Husband, and shalt no more call me Baali. etc. And I will betroth thee unto me for ever, yea I will betroth thee unto me in Righteousness and in judgement and in loving Kindness, and in Mercies. I will even betroth thee unto me in faithfulness, and thou shalt know the lord. 10 He promiseth the Knowledg of the Lord, and Judgement and Righteousness and faithfulness to her: and all this Mercy proceedeth purely from the fountain of his own love; not from her, or her Deservings. Thus wheras Dr Hammond proposeth, Whether the Scripture ought not in all even Opining and Conjecturing in such Matters to be our Rule, since they are so much above our reason?11 We see Dr Sanderson had for his Rule the General Stream and Current of Scriptures. For all these places shew the Super effluence of Gods Goodness unto som in the Church. And evidently prove that the Decree of Election is chiefly conversant about the Matter of Conversion. And that there is a Covenant made with the Elect Stable Eternal which cannot be Broken: another covenant after the Covenant of Grace it made vain, as appeareth to any Ey in all these things. 9 10 11

See Ezekiel 16. See Hosea 2.14–16, 19–20. See A Pacifick Discourse, p. 43–44.

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Whether all that have not their part in this Portion, are in Scripture Stile said to be reprobated is another Question, which needeth our Consideration. That they may in some sence be said to be reprobated, none will deny. For in the Counsel and Decree of giving Grace to some irresistibly these are refused. But the Question is whether the Holy Scripture calleth them Reprobats, and truly I think it must be held in the Negative. For wherever the word Reprobated, Rejected, or Cast away, occurreth, it is always taken in an Evil Sence, and plainly implieth the Merit to precede the Punishment. I stile that Rejection which the Scripture calleth Reprobation by the Name of punishment, becaus let men say what they will in their Nice Distinction between Reprobation and Damnation; to be rejected of God is so great a Punishment, that whether Damnation itself be greater I can scarcely tell. I am sure a refined Soul that knoweth what Divine Love is, will account his being rejected and hated of God, as the very Soul of Damnation and the greatest Hell. In Scripture Language therfore none are called Reprobates but they only upon whom all Means were Spent in vain, and that have finaly provoked and rejected God. Saul was not Elected, further then as he was one of Gods chosen, that enjoyed the Means of Grace, yet was never rejected, till he rejected God. 1. Sam. 15.23. Becaus thou hast rejected the Lord he hath also rejected Thee. God intended to Establish his Throne when he chose him King. If ye will fear the Lord and obey his voice, and not rebell against the Commandment of the Lord, then shall both ye, and also the King that reigneth over you continue following the Lord your God. 1. Sam. 12.14. And particularly, when Saul had foolishly offered Sacrifice, Samuel told him, Thou hast don foolishly thou hast not kept the Commandment of the Lord thy God, which he commanded thee, for now would the Lord have Established thy Kingdom upon Israel for ever. But now thy kingdom shall not continue, etc. becaus thou hast not kept that which the Lord commanded thee. 1. Sam. 13.13.14. And upon the next Sin, for which he was publickly reproved, which was his sparing of the Amalakites, Cap. 15. v. 23. he telleth him, becaus thou hast rejected the Word of the Lord, he also hath rejected thee from being king. In this Saul was a Type. Evry Christian is chosen to be a King, and if he will obey, his kingdom shall be established for ever: but if he reject God, God also will reject him. Even so The Earth that drinketh in the Rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth Blessing from God. But that which beareth Thorns and Briars is rejected and is nigh unto Cursing, whose End is to be burned. Heb. 6.7.8. The Barrenness or perversness of a manured soyl precedes its Rejection as the Caus of the same. So Jer. 6.30. When God had charged the Israelites for being grievous Revolters, accursed Mettal that would not be refined, he saith Reprobat Silver shall men call them, becaus the Lord hath rejected them. They are neither called Reprobat nor rejected, till all the means of Grace are used in vain about them. But then, and then only they were rejected. and for making void the Means of Grace Branded with the name of Reprobat.

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So Ro. 1.28. having shewed before how the invisible things of God from the Creation of the World are Clearly seen, speaking of the Gentiles, he saith, Even as they did not like to retain God in their Knowledg, God gave them up to a Reprobat Mind. That is to an accursed Mind, which they affected, and were of before: as appeareth plainly to any man contemplating that Scripture; a pervers Spirit, a Mind fit to be rejected. In which sence the word is used 2. Tim. 3.8. As Janes and Jambres withstood Moses so do these resist the Truth, Men of Corrupt Minds, Reprobat concerning the faith. They resisted the truth their Minds were Corrupt and Reprobat. Naught and vile and meet to be cast away. and what is cast away is disliked, and that is Rebrobat. The word Reprobat therfore in Scripture signifies an interior Quality in the thing Stiled Reprobate, and is the same with Abominable. Of which kind they are of whom the Apostle speaketh Tit. 1.16. Unto them that are defiled and unbelieving is Nothing pure, but even their Mind and Conscience is defiled. They profess that they know God, but in Works they deny him, being abominable and disobedient and unto evry good Work Reprobat. Tis true, there be some, concerning whom God saith, And yet for all that, when they be in the Land of their Enemies, neither will I abhor them to destroy them utterly, and to break my Covenant with them, for I am the Lord their God. Levit. 26.44. But many are with Saul 2. Sam. 1.21. vilely cast away for their Iniquities. Even David upon his Transgression feares he should becom a Castaway and therfore prayed, Cast me not away from thy presence and take not thy Holy Spirit from me. Ps. 50.11. 1 Behold God will not cast away a perfect man. Job. 8.20. and therfore Vileness must precede Casting away. Becaus they have cast away the Law of the Lord of Hosts, are men cast away. Isa. 5.24. The Kingdom of Heaven, therfore is compared to a net that was thrown into the Sea, and gathered of every kind, which when it was full they drew to shore, and gathered the Good into vessels, and cast the bad away. Mat. 13.47.48. for which caus. Saint Paul feared to becom a Castaway, if he became Evil. I, therfore, said he, so run, not as uncertainly, so fight I not as one that beateth the Air: But I keep under my Body, and bring it into Subjection, lest that by any means when I have preached to others, I myself should be a Castaway 1. Cor. 9.26.27. By all these places it is manifest that a Castaway, a Reprobat, a Rejected Person, is one chosen to the Means, and upon his Trial, Corrupt. the Caus of Reprobation being wholy in him self. No man in Scripture being stiled a Reprobat becaus he was past by in the Purpose and Decree of Creating Grace. but for that when being left to himself God would hav had him com to the knowledg of the Truth and be saved, he rejected the counsel of God against himself. Luk. 7.30. resisted the H. Ghost, Act. 7. . .2 And sent him away grieved. Heb. 3.17. Wherof we have an Evident Example in the Jews, that were Gods chosen people. Act. 3.4.6. When the Jews resisted the Gospel 1 2

See Psalm 51.11. See Acts 7.51.

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contradicting and Blaspheming, Then Paul and Barnabas waxed bold, and said, It was necessary that the Word of God, should first hav been Spoken to you; but seeing ye put it from you, and judg yourselvs unworthy of ever lasting Life, lo, we turn to the Gentiles.3 God said to the Church of Israel, Thou art my servant, I have chosen thee and not cast Thee away Is. 41.9. yet was she chosen only to the Priviledges and Means of Grace, and by a thousand places it is manifest God expected that she should bear fruit of her own Accord: and did not determine to Create Grace in her, but threantned if she brake his statutes to destroy her. And what he did when they despised our Savior is Known over all the World. Wherby it is apparent That they are rather Chosen, then cast away that are called to the Means of Grace, tho in this Decree they be past by as you may easily discern by reflecting upon what was written in the former section. It is true indeed that God foresees all that are about to despise and frustrate the Means of Grace; and of that kind he reprobates. Some, yea many yea more, wheras he might all. But the Act of chusing them to the Means, and the Act of Reprobating them for abusing the Means are distinct, They are not rejected when they are chosen to the Means, but when they are reprobated for abusing them. For God determines in chusing them to restore them to a new Trial, and to confer many Advantages upon them enabling them to stand, and if they will stand and continue upright to Crown them with a Crown of Righteousness and Glory. By the Judgement to the Covenant of Grace, all those are Reprobats that are abominable and Incorrigible. for as we said before, to be Reprobat is an Accident of such a kind that it imports an Internal Quality, wherby the Subject deserves to be rejected; whether he be rejected or no. And tho nothing be named so, till in the Judgement of God it be Reprobat, that hinders not from being an internal Quality. for the Caus is always distinguisht from the Effect, and all that the Scripture stileth Reprobats, it calleth so from the Caus more then from the Effect. Howbeit whatsoever is Reprobat in it self must be so in the Judgement of God, otherwise there would be no truth between Gods Apprehension and the Thing that is reprovable, or deserves to be reprobated: But this you must remember that what is Reprobat to his Ey, is not always so to his Will, for many of them whom he dislikes he converteth; else all would be damned. Evil in the Abstract is always Reprobat: but in the Concrete not always. that is, The Sin and Wickedness of incorrigible persons is odious but the Persons made evil by their Sin are not always hated. They are odious for their Sin and tho they are odious yet are not hated. Sin not meeting with its Merit in the Will of God, tho it doth in his Knowledge. Is then the Will of God unjust tho not his Knowledge? How cometh this Miracle to pass, that God who rendereth to evry thing its due Esteem. should not in his Counsel determin also to render to evry thing its Reward or Punishment? It cometh to pass by the Sacrifice and Passion of Jesus Christ. The will of God is infinitly just and he does render unto Sin its proper punishment always, but does not always inflict that punishment on the person 3

See Acts 13.45–46.

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of the Sinner. He distinguishes between the Person and the Sin. And having found a Redeemer, that willingly became a surety and Sacrifice in his place;4 while he punished the sin, he yet lovs the Sinner. Wherby the Sinner escapeth Reprobation in the Act of God, tho in him self he was becom a Reprobat. Under the Covenant of Works, the least Transgression made man a Reprobat. For that Covenant requiring perfect Righteousness in evry Person, and admitting no Mediator the least Transgression spoyled the Creature and made him useless to all Intents, utterly ungovernable, by the Covenant, and capable of Nothing but misery. So that either the Sinner or the Covenant must be rejected. It pleased God to reject the Covenant, and make another, Wherin evry Evil maketh not a Reprobat. A Sinfull Nature is Supposed in the Subject, Guilt is seen, but taken away in the Blood of a Savior. And now a Sinner, is desired, and not rejected, if he will repent and believ he may be received. But if he will not repent nor believ, is a Reprobat by the Covenant of Grace that is the Covenant of Grace declares him a Castaway. he is no longer Governable under it, he is useless and odious and capable of nothing but misery by that Covenant. By the Covenant he can expect nothing. but Reprobation, if God should strictly cleav to the terms of it. For that Covenant requires a Morigerous nature, an Ear that will hearken to Counsel and Persuasion, a Considerat Spirit, a voluntary and free obedience a Heart that will be enflamed with Love, and won by Benefits, a Gratefull Soul and a soft and tender Temper. Where none of these are but an obdurat Boysterous Pride, and contempt of Benefits, and Unbelief and Impenitence, Enmity instead of an humble and Sorrowfull Spirit: and a Wilfull Perseverance in Evil doing, the subject is uncapable of any further Advantage and being Awkward and untractible is by that Covenant a very Reprobat. But here likewise a Distinction is needfull: for the Means of Grace are of two kinds. Means perceiving the Execution of that Decree wherby the Elect are violently converted and Means subsequent to, or following, the same. The first are those means that essentialy flow from the Work of Redemption, or necessarily attend it. The giving of a Savior the Moderating of the Law the Discovery of Gods Love and Mercy unto Men; which by the Care of Parents and Fathers of Famelies was to be continued in the World, and publickly celebrated in Divine Worship under the Rite of Sacrificing. This ordinance being made and annexed to the Covenant of Grace and men left to the Tuition of another, that Parents might becom the greater Blessing to their children: had men been faithfull and not shamefully revolted a second time, there had been never a Reprobat: nor any Difficulty of believing, nor any need to further Means till Christ came, and manifested him self in Person to the World. But when Men by multiplied Apostasies had obliterated the Covenant and made it vain they sinned against all those Means, and made others Necessary. And perhaps for so doing some of them were Reprobated. Nay thus indeed the old world was Swept away, and Things reduced to another head in Noahs Famely. Where within a while again being all revolted and gone back, they made 4

Underscored with marginal comment in Script B: This is a wholsome and comfortable doctrine.

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Miracles and the Ceremonial Law Necessary, having lost all Monuments of Gods ancient Dealings and buried the very Memory and knowledge of the Covenant in the Rubbish of their Pleasures and Cares and Labors. So that not God but they made it utterly uncertain whether ever there were such a Covenant or no. The Difficulty of Believing, having Mans Impiety, and not Gods Severity for its Original. Pharaoh and the residue that would not be persuaded by these Superadded Means were further Reprobats. for the Covenant Still required Voluntary obedients. And as the Means out of the Supereffluence of Gods Goodness still increased, worse were the Reprobats that became incorrigible. It is further to be known, that the objects of Gods irresistible calling are of several Kinds, or rather Degrees, men called in at Several Hours.5 This they have in common with Elect, and all men, that they like wise were Rebellious against the first Means, and had not more been prepared had been Eternaly destroyed. But herin they differ, Some are called in the first hour, when they have only rebelled against the first Means, some the second, that have by the Ministery of the first Elected been assisted more: and minister to others in another generation. some the third, and so onward, till some perhaps are called that have resisted God [magnifying?] his free grace the more in forgiving and Healing. And thus in Truth the Elect are taken from among the Reprobats. for all are internaly and meritoriously Reprobats, that are Rebels and Procrastinators in the Covenant of Grace; tho Custom hath obtained otherwise. For Sinful Men having black Apprehensions and opinions of God; have fastened black and Disadvantageous Terms upon his Decrees. Howbeit becaus it is not expedient to Cavil about words, and vulgar Custom is master of Language, permitting that to be the Standard of Significations sano sensu, 6 we may permit them to affirm, that the Elect and Reprobat are Distinct. 1. As those are stiled Reprobats whom God determines never to convert by Violence, and whom his Decree leavs unto themselvs. 2. As God hath determined Eternally to reject a vast Number, who being left to themselvs abuse and make void all the Means of Grace against their owne Souls. For the Elect are a part and number of Men, whom he converteth by Violence, and so distinguisheth from the first, they are men also whom he will never permit to make the Means of Grace void, wherby he distinguisheth them from the Second. which alone are the true Scripture Reprobates. And of these two sorts of Reprobates, the one may be saved, if they will not become the other. But the other can never be saved. In the Close of this section we shall note, and may worthily. That it was most Prudently and Wisely done by the Church of England in the 17 th Article in that it determined nothing positively concerning Reprobation. But having for the Glory of Gods free Grace Spoken of Predestination to life, which is (in vulgar Account) the Bright side of Gods Decrees, and positively affirmed it to be the Everlasting Purpose of God wherby before the foundation of the world 5

6

Marginal gloss or note in Script A: These are Dr. Hammond’s Tetagme,noi (orders or degrees). (See A Pacifick Discourse, p. 44.) Sane sense.

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he hath constantly decreed to deliver from Damnation, those whom he hath chosen in Christ out of mankind they leave evry man to his own Conviction about the other and only give a Caution concerning Reprobation, wherin they, represent it as a Mighty difficulty; and deter the Weak and inexperienced that are not able to explicate the maner of his Decrees aright, from Meditating upon it. Telling them that it is a most dangerous downfall to have it always before their Eys. And furthermore advising them, to receive Gods Promises in such wise as they be generaly set forth unto us in Holy Scripture.

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Sect. XV.

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Having observed 1. that in Scripture there are some sort of Auditors that com to Christ when the Gospel is preached to them that are e;uqetoi eivH basilei,an tou/ qeou/, fitted for the kingdom of God. 1 2. That Probity of Mind is specified to be this Temper, a Willingness to do Gods Will, Good Ground in the Parable, an Honest Heart in the Signification. 3. That the Evangelical Dispensations are governed by that Maxime, To him that hath shall be given, etc. Dr Hammond moveth this Question, Whether on these and many other the like fundamental Truths of the Gospel, it be not more reasonable to fetch the ground of the Effectualness of that sufficient Grace to one, which is not Effectual to another, from the temper and disposition of the Heart, to which the Gospel is preached, then from any other Circumstance: God having made the Baptist the forerunner of Christ, and the very nature of the Gospel being such that all that are truly sensible of their Sins, and heartily desirous to get out of that Estate, the Weary and heavy laden,2 that see the odiousness and Danger of their Transgressions, the Humble, docile, tractable, and honest heart, willing to take Christ’s yoke upon them, were constantly wrought on, and converted: wheras the very same, nay perhaps a greater Degree of Light and Grace, meeting with a Proud, refractary, Pleasurable, or any way Hypocritical and deceitfull heart, either is not at all heeded and received, or takes no firm root in it? 3 To this we answer. 1. That Repentance implied by the Baptist, which foreruns faith, is it self the Gift of God, in all the Elect: 2. That a true sense of Sin, and a hearty desire to get out of it, an Humble and Honest heart, willing to take Christs Yoke is it self the Principle part of Conversion: and so not to be accounted a Preparative therto. Conversion being not from Inability to Power, but from Rebellion to obedience, from Negligence to diligence from Unwillingness to Willingness. When the Refractary are made Tractable, and the Careless diligent, and the Heart Honest and Willing, the Work is done.4 3. That that greater Measure of Light and Grace is it self the Gift of God, and proceedeth from his Free Love more to one then another. Finaly, that it is reasonable where men turn of themselvs, as the Reprobat, or passed by may do, to fetch the ground of the Effectualnes of that sufficient grace they have received, from the Goodness of their Dispositions or Voluntary Inclinations. But it is not at all necessary to extend this Rule to the Elect, who are converted in a way Extraordinary to the Conditional Covenant. Whether the Goodness of Disposition wherin one excells another be not the Gift of God, was a Question which Dr Hammond foresaw would arise upon his Determination and therfore endeavoreth to prevent it, in these words. And if 1 2

3 4

See Luke 9.62. See Matthew 11.28 and The Book of Common Prayer for Scripture reading after the Absolution. See A Pacifick Discourse, pp. 44–45. Underscored with marginal comment in Script B: and yet we cannot say the Work is don untill by perseverance to our lives End it appear so: for all that may be done as is heer Exprest, and yet thro miserable Relaxation of Spirit, and Inconsideration it may be all lost.

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now it be demanded, Whether this Probity and Humility, this subactum solum, 5 this Soyl mellowed and prepared for this Effectual Work of Grace be not some Natural Quality of the Man? For if so, then the Efficacy of Grace will be imputed to these Natural, or Moral Preparations, which is Grossly Prejudicial to the Grace of God; and to the owing all our Good to his Supernatural Operations: The Answer is obvious and unquestionable, that this (I shall call it) Evangelical Temper is far from being Natural to any Corrupt Child of Adam: Wherever tis met with, tis a Special Plant of Gods planting; a Work of his preparing, softning, preventing Grace; and as much imputable to the operation of his Holy Spirit, as any Effect of his Subsequent or cooperating Grace is.6 In this place alone he states all the Controversy for Dr Sanderson for if this difference of Hearts be of Gods giving, and he giveth it to whom soever he will, without Condition, as he must needs do; he giveth the Consequent of it, Faith Obedience and Salvation to whomsoever he will, without condition. Not but that it is offered to all upon Condition, but none will make use of the offer, by his own Confession but they that have this Docible Tractable Heart this prepared Humble Honest Spirit given to them. And to some it is absolutely bestowed. Which is all that Dr Sanderson desires. This, Dr Hammond goes on to prove from those Words of Christ Joh. 6.37. All that the father giveth me, shall com to me. Where such as these (saith he) are first fitted, and then by him are said to be given to Christ, as the persons rightly disposed to his Discipleship and his Kingdom in mens Hearts. And this Work of God in fitting them is there called his Drawing them to Christ. v. 44. And as there it is said that none but such can com to Christ; so it is said v. 37, All such shall com unto him which is an Evidence that the Coming, wherin the Effectualness of the Grace consists, is imputable to this Temper wrought in them by God. All this is for Dr Sanderson. for according to this Doctrine The Scheme of Gods Decrees will appear thus. All Mankind being Corrupt by sin, God of his free Grace giveth a Good Disposition to some, and those are prepared and given to Christ, and shall be saved: the rest being unable or unwilling to lay hold upon him, shall be damned. What can more establish the Decree of Election then this? or what more can the Severest Calvinist in the World say in this matter? To unwind himself therfore out of the Labyrinth of this concession, he addeth, And if still it be demanded, Why this is not wrought in all Christians Hearts, I answer finaly that the only reason the Scripture teacheth us is, becaus some resist that Spirit, that is graciously given them by God, and purposely designed to Work it in them. 7 Here (if it be lawfull to reprehend so Worthy and learned a Person) he forsakes him self, and disputes in a Circle, without noting it, he speaketh Contradictions. For how can they resist that Spirit that is graciously given them of God, that are of an Humble and Honest Heart? or how can their future resisting that Spirit, be the Caus why an Honest Heart is not given to them. A 5 6 7

Soil which has been prepared. See A Pacifick Discourse, p. 45. See A Pacifick Discourse, pp. 45–46.

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Docible and Tractible Disposition is concreated with a man by nature. The Abuse of it cannot be foreseen till it is given. They that ought to receiv it cannot abuse it till they are in Being; They that have it cannot abuse it. for it implies a Contradiction. That an Honest should be Dishonest, a Docible and an immorigerous, a Tractable and an untractable Heart are contraries; a wilfull proud and Rebellious heart is immorigerous and untractable, an honest and Humble soul must act according to its Nature, tho it acteth willingly. for the Tree is known by his fruits; and out of the Good treasures of his Heart a Good man produceth Good things, an evil man out of the evil Treasurie produceth evil.8 As is the fountain so are the streams. If a fountain sendeth forth evil streams it is an evil fountain. So if the Heart act rebelliously it is a Rebellious Heart. By its Actions the heart appeareth what it is. It is voluntarily Humble Meek and Honest: but being humble meek and Honest it must Work according to its Nature; tho being voluntarily what it is, its Work, will be voluntary in like maner. Again, If none but such can come to Christ, and all such shall come that are thus prepared by the Special Grace of God, and it is God alone that maketh the Distinction by giving Probity and Goodness of nature to whomsoever he will, God only is the Author of the Difference between them, and they to Whom he giveth this probity of Heart, may justly be called, Elected. I might here observe further, that for the Clearing of these Implications he distinguisheth nicely between that Spirit that should work Probity and Goodness of heart in them and the Goodness or Probity that should be wrought. All have the Spirit given to them Graciously, that is designed to work it in them, but som resist that Spirit. The Question is, Whether all were alike untractable when this Spirit came, to work it in them? Certainly before this Goodness of Disposition was wrought in them they were all untractable, and when the Spirit was given to work it in them, it was not in them. for had it been in them before there had been no need to give the Spirit to work it in them. If it was not in them before, being Untractable, it was very Improbable they should be wrought upon: and that overthroweth another of his Doctrines; wherby he teacheth and endeavoreth to prove that many men having Sufficient Grace should, upon such Termes as the Gospel offereth, be converted. For an untractable Spirit maketh what is Sufficient ineffectual. And being all alike untractible, Proud and indocible, when the Spirit came to work Goodness and Probity in them, how came som to differ from others, som to obey while others resist that Spirit? Do they that obey, receiv that Spirit and its impressions of their own accord, by a natural Quality or Power in them? Then that which he so earnestly avoids and loaths and detests will ensue for if so, the Efficacy of Grace will be imputed to these Natural or Moral Preparations, which is Grossly prejudicial to the Grace of God, and what Evangelical Temper is that to which some owe their not resisting the Spirit of God, when he comes to work an Evangelical Temper in them? Thus is Dr. Hammond sanded and Graveld in answering the only objection he saith he could foresee, so far that he confesseth such persons to be the Works of Gods own finger, and that by the 8

See Matthew 12.33–35.

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author of them they are presented to Christ, as persons rightly disposed for his disciple ship, and infallibly saved: and how the difference comes between them and others he is not able at all to resolv us, while he seeketh the root of difference in themselvs, but is fain to resolv it all into the Grace of God, as if him self applied that Place of Scripture to the Elect and Reprobat, Jacob have I loved, and Esau have I hated.9 But one Evasion more is reserved. For, if it still be suggested, (saith he) that some are naturaly more proud and refractary, and voluptuously disposed then others, (an Effect of their Temper, owing it self oft to their immediat Parents, who may transfuse their Depravations and Corruptions immediatly to their Children as well as Adam hath done to us all Mediatly:) And so a Greater degree of Grace will be necessary to the Humbling and mollifying them, and a lower, which might be Sufficient for Meeker Tempers, will be unsufficient for them: And so still these are as infallibly excluded and bard out, as if it were by a fatal Decree passing them by in Massa. This will be also satisfied, by resolving, that God in his Wise Disposals and abundant Mercies proportioned according to Mens Wants, gives a greater Degree of Preventing Grace to such as he sees to be naturaly in greatest Need of it, or els applies it so advantagiously by congruous timing, as he Knows is sufficient even to them; to remove these natural obstacles: but all this (to them, as to others) resistibly still: and so, as tho it succeed som times, yet is frequently resisted.10 Enquire why in some of these obdurat Persons, that Grace which was sufficient is resisted, which in others is not? Which is the very thing he was seeking before; and here is no Resolution nor answer at all. It is confest that Grace is given sufficient for all men, the Question is, what makes it Effectual? he answers a Good and Tractible Spirit. Who gives that Good and Tractable Spirit? God Almighty. Why gives he it not to all? becaus some resist it, or at least that Spirit which is graciously designed to work it in them. How came some to resist it? they are naturaly more proud and refractary then others. How came they to be so? It is an effect of the Temper they owe to their Parents. How doth God deal with them? He gives a Greater degree of Preventing Grace unto them: not that Goodness of Disposition which Dr Hammond made to be Preventing Grace before, (tho that is the Special Grace he saith to which conversion is owed) but external Means more, and more congruously timed? Do they all obey and receiv this Grace? No, some resist it. How come these to resist it, and others to obey it? Nothing is answered neither here nor before. So that to [. . .] his own opining without Scripture Assurance, a thing he condemned in Dr Sanderson, and his contradiction at that known Rule he so often mentions; Habenti Dabitur 11 while to him that hath not Natural Goodness, he saith there Grace shall be given: he rideth the Ring most strangely; and after all, endeth where he first set out. It was meet that this being the very Critical and Principal Point of the whole Controversy, Should clearly 9 10 11

See Malachi 1.2–3 and Romans 9.13. See A Pacifick Discourse, pp. 46–47. See A Pacifick Discourse, p. 44. Literally, ‘it will be given to the one who has’, or ‘To the humble he gives more grace’. (Glossed in Hammond as ‘Luc, viii, 15’.)

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have been stated and demonstrated: and it hath the fortune to be worse and more weakly handled then all the rest. How much better had it been for him to have said, that Moral Agents differ from Natural, and that to tie or restrain free Choises to a certain Rule as we do natural Actions, where there is a necessary dependance and Connexion of Causes, is an Absurdity in nature. It is unreasonable to expect or design a Reason of Mans determination. They always covet Good and delight in Pleasure but in so Great a Variety of Goods and Pleasures that are in the world, why some should chuse this, some another, no man can tell; but that evry man may freely like what he pleaseth, and his Pleasure is the only fountain and Reason of his Choise. Which is so true, that Som times the Will over rules the Bodily disposition, and being formed by interior Apprehensions of its own, makes him that is voluptuous, Austere; and him that is indocible by Nature, very Learned. For labor and pains overcome Difficulties; and a Greater Desire conceived in the mind, conquers the Bodily indisposition.

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We Study Truth and not Parties. 1 Wheras therfore Dr Hammond hath given us far more then we need, insomuch that on our Behalf he is even run into an Error Extreme unto his own; we will endeavor as the Apostle speaketh, to restore such a man in the Spirit of Meekness: 2 and taking occasion by his Error, set the Nature of God’s Decrees in a Clear Light It is not for the Interest of the Opinion he hath Espoused, to believ that if the Efficacy of Grace be imputed to natural or moral Preparations, it would be grossly prejudicial to the Grace of God: and yet he espouseth that as his opinion. It is not his Interest to call a Spiritual sense of sin, and desire to escape it, a natural preparation, to which the Efficacy of Grace may not be imputed; and yet he doth it when having reckoned this Probity Humility Sensibleness etc. among the preparatives of Conversion, he saith, then the Efficacy of Grace will be imputed to those natural or moral Preparations. It is not his Interest, to make this Evangelical Temper a Special plant of God’s Planting in some, and not in others; and yet he doth it. Which being a Supernatural Gift received from above; no man can obtain it but he only to whom it is given. nor to confound natural and Evangelical Preparations As apparently he doth for Humblenes of Heart Hatred of Sin, and a Desire of coming into Christ, are not natural nor Moral Preparations, but Evangelical. They are natural indeed in respect of the Effect, as Means are Natural in order to their End: and so moral that they are moraly Necessary. but they neither relate to the Moral Law nor any way arise from Corrupted Nature as those two are prescinded from the Grace of God, and the Holy Gospel. How much better had it been for him to have made Sense of Sin and Desire to escape it, Supernatural Preparations, an Honest Heart, Probity, Humility etc. Evangelical Tempers; that he might boldly have ascribed the Efficacy of Grace therunto, without any reflexion on the Grace of God, especialy Since it is given from above, and he is able to assign no other Preparations but these at all? That therfore we may help him, and others by him to the Truth, we all seek, we will state the matter as in Grace and Nature it lies before us. Speaking in the Primitive and pure Language of Eden, Nothing was natural, but what was Natural to Adam there. There it was natural to hate Evil, and Love Good; to rejoyce in Happiness, and avoid Misery; to be Thankfull for Benefits and desire Glory, Wisdom, Joy, and Pleasure. When Man was faln into Sin, all the Natural Consequents of Sin becam Natural. It was natural to him then to hate God, becaus Nature told him he was hated of him; to despair, to accuse him self, to dread his Torments, to Blaspheme etc. no Good at all by his Sinfull and depraved Nature being Natural to him. All these, compared with his Nature in the Estate of Innocency were Accidental and Preternatural: Tho in the Estate of Sin, Natural. The reason why then they were natural to him was 1

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bec. Man Naturaly loves him self, and loving him self, naturaly desires his own Preservation, and loves all those things that be good for him, and hates all those that be hurtfull. Among which to be Beloved is the chiefest Good, and to be Hated the Chiefest Evil, especialy of God. Man therfore naturaly loving to be Beloved, naturaly loveth him that loveth him. And for this caus he naturaly loved God in the Estate of Innocency: Because God loved him. But being faln into sin, and all Nature telling him it was unpardonable; the Holiness and justice of God assured him, it could never be forgiven; and that consequently he must Eternally be Hated. God seemed all turned into HATRED TO HIM. Wherupon he naturaly Hated God, and found it impossible to love him: and so was excluded the Kingdom of Heaven, where nothing can enter that hates God, and whence nothing can be excluded that loves him. The loss of that Love is Hell: The Sight and Possession of that Love is Heaven. Thus did sin exclude him Heaven. But when GOD was pleased above all Imagination to reveal a New Abyss and Mine of Love unhoped, unexpected, in giving a Savior, the Winter was past, the Night of Darkness was gone, the very self same Principle of self Preservation made it natural again for man to love and rejoyce in God; his Guilt, his Danger, and the Sense of his Loss making his Happiness greater then before: His Wonder and Gratitude being now as Natural as ever; And the very upholding of Heaven and the Continuance of his Life, making it natural to believ; And the Vision of so much Love in God, and folly in him self, and Happiness in being delivered from the Torments which he dreaded, making sorrow natural, for the sin he had committed. All which Graces being Natural Results of God’s Lov in giving a Savior, attend his Son like so many Angels; and becaus they proceed from above, and make Sinfull Man’s Joy and Lov greater then before, are Termed Supernatural. Both as compared to our Nature falne, and our Nature Innocent. Even in Innocence we could not love God so much as now we may do, And before we were redeemed being Sinners we could not love him at all. Without Christ we can do nothing; but in Christ all these things are possible to us. Being therfore restored, tho they are Natural, they are no more Natural Now then our other Graces were in Eden. And therfore we may fail of Exerting the Powers we have in Christ received. By the very giving of a Savior we are Quickned: but the Gift must be revealed. For a good that is unknown affecteth the Soul no more, then if it were not in Being. An unknown Good, is not Good to the Mind of Man. But this Good being known is, and therfore ought by Dr Hammond to have been made, the fountain of our Life: and Hope and Happiness, the Supernatural Spring of all our Love and Power, and Joy, and Sorrow. Which becaus they are Derived from that fountain are all Supernatural: and yet Natural to the Soul upon that occasion. It had been far better therfore that Dr Hammond had made Man a Rational Agent that ought to subdue all Dispositions Inclinations Temptations Allurements and Discouragements by this Knowledge: For the Will is the Man. And the Will is a Predominant Faculty that thus endued and thus inspired, is able to tame and over rule the World. The influences of the Stars, and the Frowns of Tyrants. The Disposition of the Elements and the Bodily cracis, with all that depends

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therupon: They being no more therunto (when it is mightily carried) then the Dust of a Ballance. And mightily it must be carried, when it seeth infinit and Eternal Love, which by true Nature it infinitly desireth, and Eternal Glory waiting for it: of all which these would bereav it. That some Drinking in this Knowledg should be converted of their own Accord, is not at all prejudicial to the Grace of God, but above all things imaginable tendeth most to the Glory of it. For what is the Glory of Free Grace, but that it should be sufficient to convert and to save, and so Gloriously sufficient that Men should voluntarily embrace it, and be enabled therby to becom Righteous, and convert unto God of their own accord! All that they do, being Still imputable to the Holy Spirit, becaus the Holy Spirit is the LOVE of the Father and the Son, which proceeding from them appeareth to the Understanding in the Means of Grace and Dwelling in them (for they that see it receive it) is the true Cause and Root of all that Life and Holiness and Happiness is perceived in them. As it is written, We love Him becaus he first loved us. It being purely of the Grace of God in giving a Savior that these Powers and Operations were bestowed upon Miserable Sinners: for all that we do voluntarily is to be ascribed to him. For we are his Workmanship Created unto Good Works, by the vast Expence of a Savior’s Blood. And all that cometh with him is the Gift of God, being freely given. Wherupon it is said By Grace ye are saved, and that not of yourselvs; it is the Gift of God: not of Works. The very giving of Christ being accounted Salvation. How then shall we escape if we neglect so great a Salvation.3 All men defeating God of this Glorious Designe, (It is so austere an object, that it putteth ones teeth on Edge to think of the Harshness of it) the Super Effluence of Grace is the more Miraculous. Thus you see we give many things to Dr Hammond, and restore him that which he would throw away. But above all things we beseech the Reader to remember this. That the Desire of Happiness and the Love of Goodness is so implanted in the Soul that it can never be rooted out. And that as Light is in the Sun an Essential Property; so Natural, that the Sun cannot be, unless it shine; this Inclination is so planted and encorporated in the Soul, that in all Estates it is incorruptible; it is impossible to Eradicate it without the Dissolution of our Being. For could this Love to Happiness be removed, there would be no Misery in Hell, nor Happiness in Heaven, nor obligation to virtu, Nor Concernment nor Desire: Consequently no Government nor Kingdom, nor Reward nor Punishment. For which caus God implanted this Spark of his Immutability in us that we should ever love Good and hate Evil, our Election and Choise being freely carried, yet inevitably, to the End, as it were by the highest Necessity, and never failing to embrace it, when we think upon it, being indifferent only as to the Means; and our principal Duty being to keep our Ey open and our Consideration awake. Hence it cometh to pass that in Heaven they rejoyce in their Happiness, becaus what they love is present with them. In hell they griev and are miserable becaus those Good things which they infinitly lov are absent from them, and those Evils only present which they 3

See 1 John 4.19; Ephesians 2.10; Ephesians 2.9; Hebrews 2.3.

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violently hate. Upon Earth the Sovereign Good is the End of all, to which they are carried whether they will or no. And all Aim to be Eternaly Blessed. So that Eternal Blessednes is evry ones Desire. Evry one desires to be Happy and Easy in their Way. This they do habitualy whatever they are doing: and this Bent is the Spring and fountain of their Actions. But they differ in Particulars. Som are carried directly to their End, and these are Happy. others are deluded and distracted with pleasures, and taken up with present and Transitory things, that are Good in their kind, at least in their Thoughts and Powerful and near, loving to be idle they care not to examine and compare them with Eternal, and so miscarry. But still this Principle in all Estates is exerting it self, according to the Modificacions Causes and Circumstances wherwith it is attended. It is not Inconvenient to say that any man may be Happy, that will: it magnifies the Riches of God’s free Grace. And when we shall understand how Conducive Mens own Actions are to their Glory, and how much it concerns them in respect of Blessedness that their Actions should be their own: we shall admire God for so attempering his Grace, that they may be ours. For God gaineth Glory by giving Glory. His Glory being to give Glory unto us. And besides his Favor which is Extrinsecal, there is no Glory can befall his Image like that of Living in GODS Similitude of its own Accord. I do not beleev it at all inconvenient that a Man should return unto God of his own Accord.4 Nor at all impossible now the Holy Ghost is given with the Son of God, but in it self the most Easy and with all the most Convenient and Pleasant thing in the World. It is so easy, that one would think it is impossible it should be otherwise in Nature and Reason. for Man is a Creature Prone to Lov as the Sun is to Shine, and God is an object infinitly to be Beloved. Happines may be had if it be seriously desired and it cannot chuse but be desired. It is as easy for a Man not to be filled with light when he openeth his Eys in a Summers Day as for a man not to See the Love of God, in the Ages and the World when he looketh on them: and as Easy for a Mirror to be set against the Sun, and the Sun not to be within the Mirror, as for the Soul to see God in the Glory of his Love, and not be enflamed with his love. Of all things that are it is the most Convenient. for it is that which of all things God most desires, his Saints endeavor, His Angels rejoyce in, and his Laws require, even a Voluntary Returne from Flight and Enmity, to Love and Communion. O that there were such a Heart in Men! And why we should not say, It is convenient to return on their own accord I cannot tell. But it is not convenient to say they do, becaus whether it be so or no we cannot tell. Certainly there are very few that are Known so to hav done, But if any do as the rest perish with Greater Infamy, becaus they do not what is so Easy and so Convenient: the other enter into Heaven with Greater Glory: in as much as they do that which above all things in all Worlds God most desireth.5 Tho all might upon Terms so Gracious and Easy and Means so Great and Abundant, so Powerfull and Supernatural, yet few do, very few; of their own accord Embrace Gods Love and Eternal Glory. So few that Neither is the 4 5

Marginal comment in Script B: Considering that God gives unto all preventing Grace. Section XVII was originally to have started after this paragraph.

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Number sufficient for the Regiment of the Earth, nor the Compleating of Heaven. What if one should be converted in an Age, and 500 or 1000 six Ages after in many Nations over all the World? What Chasms would this breed in Gods Kingdom. what incertainties would it introduce in the world. He hath taken care therfore for the Perpetuity of his Church in all Ages: by resolving that the Welfare of the Univers should not depend wholy upon the Will of Men, and upholding the World for his Elect sake, serveth his Elect for the Worlds sake. He disperseth them severally in evry Age over all Nations, that they might the more Commodiously Season the whole Earth of which many things might worthily be Spoken, concerning which here I shall say nothing.

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This last Objection, and truly an ingenious and unexpected Observation it is, openeth it self thus. To put any man in hope, that what is not ordinarily revealed in the Gospel, may yet be laid up for him in the Cabinet of Gods Secret Counsels, with this Seal upon it, The Lord knoweth those that are his, 1 as if they might be his still in Gods acceptation, tho they walk most contrary to him; may prove a most dangerous Snare of Souls,2 which he further openeth in the words following. The Gnostic Heresie, one branch of it especialy, noted in Marcus’s Scholars, in Irenaeus, is a seasonable Warning to all Sober Christians in this matter. He told them of an avpolu,trwsiH a Redemption, or Kind of Baptism, which rendered them fu,sei pneumatikou.H, naturaly and immutably Spiritual, no more to be polluted with Sin, then Gold by lying in the Mire, or the sun beams by lighting on a Dunghil; and that whatever they did, they should (as with the helmet of the mother of the Gods) be renderd avo,ratoi tw|/ krith/| Invisible to the Judge. The Effects wherof as to all Carnality, etc. were so detestable, that it becomes evry man most solicitously to guard and secure his Schemes of Election, and Doctrine of Perseverance of the Elect, from all Probability if not possibility of ministering to the like. And that cannot well be by any other Method of Resolution, but this; that those that persevere unto the End shall be saved; and none els. Our tenure in all the Priviledges of Election 1. Gods favor, 2. the Continual assistance of his Grace, and 3. the Inheritance of Sons, being inseparably relative and annexed to the constant filial obedience which he indispensably requires of us under the Gospel of Conditional Promises.3 To this we answer. 1. That the Hope of Repentance carries all these Inconveniences in it. 2. The Corrupt Nature of Man is apt to abuse evry thing. 3. Good things are not therfore to be laid aside becaus they are abused but the Abuse is to be avoided. There is nothing so convenient but by wickedness it may be made Inconvenient, The reading of the Scripture Gods Love and Mercy etc. may be abused, yet the one is our Duty and the other our Happiness. And so the Decree of Election may be turned to an occasion of Presumption or Despair; but yet being realy the fountain and the only Effectual Caus of all our Happiness, as that which hath remedied the Corruption and Rebellion of the World, it must be acknowledged Admired and received, and for it God must be praised and adored: many proper and powerfull Antidotes being to be administered to the Inconveniences which flow therfrom, not per se, but per Accidens: for they do not arise from the Nature of the thing, but from the perversness of men, that ought to be healed and Corrected. Among which there are three remarkable ones. The first is the right Timing and Stating of Gods Decrees: which we have hitherto endeavored. For as fire if it be misapplyed may produce great 1 2 3

See 2 Timothy 2.19. See A Pacifick Discourse, p. 74. See A Pacifick Discourse, p. 74–75.

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Mischiefs, which in it self is the most Excellent Element, So may Gods Decrees, if the Harmony between them and their Occasions be not observed becom a Stumbling block, and be made the occasion of all the Atheism, Presumption and Obduration in the world. If they be so interpreted, that God should without any occasion resolv in him self to save so many, and damn the residue; let them do what they will, these must be saved and the rest damned: it is so settled by an immutable Decree, let us eat therfore and drink and be Merry,4 tomorrow we shall die. There can be no Deitie becaus there is no Wisdom, nor Goodness: His ways are unreasonable: Let me be never so wicked I must be Saved if I am Elected: Let me be never so Holy, I must be damned, if I am Reprobated. This lets all the Sin and Impiety that can be imagined into the World. But if the Decrees of God are such that he determines to save all his Creatures in the Way of Righteousness, and becaus he loves them gives them Power to becom Divine by doing Good Actions, they are all obliged and ought to take Care and Diligence that they may pleas him by imitating and being like him: becaus the Works are excellent which they ought to do, It is their Happiness that they may do them of their own Accord, and they are obliged by his Love and Bounty to do them. And if meerly upon their Default some are punished, and others redeemed. His Justice Glorified in these, his Mercy in the other. For Justice is that Property in God wherby he vindicateth his abused Goodness: Mercy being another Property, wherby be spareth where he may destroy. And if he give a Savior for these, and they all be rebellious and despise their Savior; that then, and upon this occasion he should determine to convert some, and leave others to the Persuasion of the Elect is the most Beautifull thing in the World, as that which answers his Nature, and exceeds our Expectation. For it is all Goodness Kindness and longsuffering, Grace Wisdom and Righteousness: Wherby he continues his Righteous Kingdom, saveth the Elect, hath mercy on the Reprobat, overcometh the Rebellion of man, increaseth the Means of Grace bringeth Good out of Evil, and guideth all Events to an Happy End, governing the World in an Excellent Maner. And since above all things he desireth Righteous Actions and doth this purely of his Grace, when forced therunto by the Rebellion of Men, for the Happiness of his Creatures: and doth it that they all might be persuaded to discharge their Duty, and enjoyneth it on them as their Duty, to be Rational and Considerate, and Wise and Holy of their own Accord, certainly no man can be Elected that will frustrat, and persist in frustrating all these his Desires and Endeavors: and so no Inconvenience can follow his Decrees at all.5 2. The Second Antidote is a Consideration of the Paucity of them that are Elected. They are ordained to Salvation in a way that is not at all Suitable to his Righteous Nature, were it not for this occasion of Mans General and Incurable Rebellion: tho therupon it be very suitable to his Nature indeed. For 4 5

See Ecclesiastes 8.15. Marginal comment in Script B: Yet still it is through the Merits of Our Savior that all this Mercy and longsuffering and Supereffluence of Grace is given which ought both to avoyd all mistake as also to Expres our Gratitude be often Carried along with all discourses of Supereffluent Grace.

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it is suitable to his Righteousness, becaus it gratifieth his Desire of Righteous Actions, to his Love and Goodness, that yet his Object may be happy and his Blessedness communicated; to his Grace and Mercy, becaus they are exalted therby exceedingly, to his Justice, becaus if at last they obey not their Sin is aggravated. But it is necessary there should be few so Elected. 1. becaus it is a forced and in it self an unnatural and constrained Action. 2. becaus his Love is to a Righteous Kingdom. 3. Becaus he desires to have all his Subjects, at least as many as is possible freely and voluntarily pure. 4. Becaus his Wrath is Kindled at the Rebellion of Sinners. 5. Becaus his Nature delighteth in administering Rewards and Punishments according to right for all which Causes it followeth, that the number of the Elect is Exceeding small, a thousand times perhaps ten thousand times as many being left Purely to the Means of Grace. Whence it is apparently a thousand to one that any man is saved, that leaveth all to Decrees. But if any man faithfully use his Power he shall undoubtedly and certainly be saved. Now who would leav his Salvation at Sixes and Sevens? Who would be so Careless in so Weighty a matter, as to adventure his Eternal Blessedness to an Hazzard so great as a thousand to one? He must needs be unreasonable and Mad and Brutish. And if Probabilities be weighed, one would think it impossible any one should do it. The Third is this. The Natural Plain and Heavenly Way is to be Ingenuous, to be won by obligations, to use the faculties and Powers of ones Soul to Gratify and Pleas God in what he desires, To Beautify oneself with Excellent Actions, to be Gratefull for Benefits; And he that doth thus of his own accord is infinitly more Excellent than a Lumpish Clod, a Dead stone that must be lifted and carried by anothers force, an Ingratefull Backward obstinat Rebell; and shall enter into Heaven with Greater Glory, and be a Greater Joy to Men and Angels, and a Greater Treasure and Delight to God. So that he that loveth Eminence in Heaven, and would augment his Glory must be sure to do all the Good he is able voluntarily, and freely and Cheerfully and Couragiously to serv and to obey and Suffer that he might honor, and retribut his Creator. Fourthly. He that is not enflamed with these Motives, but abuseth Election, giveth a notable Signe that he is a Reprobat: And therfore can never have any Assurance and solid hope as long as he continueth in that Estate but as he openly wrongeth God Angels and Men (all whose Eys are upon him, or will be Eternaly) he deludeth him self: And God hath denounced Perdition to them that chuse their own Delusions. Fifthly, He that is ordained to the End is ordained to the Means. If therfore thou art Elected to Glory, thou art Elected to Grace. 6 For Grace is the Means, and the Way to Glory. For what is a Mans Glory in the Highest Heavens, but that when the Worth and Beauty of all Virtue shall be seen, he shall be seen by all Eys to be Wise and Thankfull, Faithfull and Couragious, a man that hath wrought Great Exploits in Sufferings and Performances for God Almighty; which shall commend him to the Love of all the Hierarchy, and make him eminent among them. Now then if thou hast no Courage, nor fidelity, no Love to God, no Charity to thy Neighbor, no Wisdom and Knowledge, no Pious and 6

Marginal comment in Script B: This is sound and good.

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excellent Works to thy Famely thy Country the Church nor the World; where wilt thou appear. Not that these can merit any thing; for were they perfect they are not Tantamount to the ten thousandth Part of that Glory: and strictly speaking as they are imperfect they merit Hell.7 But Since Christ hath merited, it is necessary that thou Act Naturaly, Abhor thy Shame, hate thy folly, Wash away thy Sin by Sorrow, Believ on him, Return Love for Love, use thy Advantages, become Divine, and be made Excellent in thy self according to the Estate Degree and Capacity of a Redeemed Sinner. All which if thou refuse to doe there is one Sentence and Decree against thee by the Covenant of Grace, and all that thou mayst expect to hear, is, Go ye cursed into Everlasting fire prepared for the Divel and his Angels.8 These 5. Antidotes I suppose Sufficient to convince any mans Unreasonableness, if not to heal it, that shall be so Wicked as to abuse so Glorious a Decree. And if these 5. will not prevail, Neither will any other reasons whatsoever prevail, but that such a Person will Wallow in all uncleanness becaus herafter he may repent, and take Courage to becom Wicked becaus God is Mercifull. all that can be said to the Contrary not with standing. Howbeit it is expedient to adde this, as a pertinent Observation. God had a Secret Intention under the Covenant of Works, if Adam fell to redeem him, tho the Tenor of the Covenant expressly ran thus, In the day that thou eatest therof, thou Shalt die the Death:9 Which as it was unknown, had it been revealed, might perhaps have encouraged him to break the Covenant: yet we must not deny there was such a thing. Nor may we conclude, becaus it was inconvenient that should be known, this is inconvenient to be revealed now. for Men forcing God frequently by their Impiety to do such a thing, it is expedient they should be sensible of his Bounty toward them: for the Prais of his Grace, and that they might loath themselvs in all Humility, even when they are by his Grace changed and Converted. But this followeth naturaly therfrom, That this Reserve Should Sparingly be revealed, as a thing Properly belonging to Gods Secret Will: and that men should never judge themselvs therby, but by his revealed Will alone.10 Finaly the Beauty of Election in its Fruits and Productions is chiefly to be seen and admired in Heaven; being openly shewed in the Secret of Eternity, and shining principaly within the Vail. However this Objection of the Authors is an excellent Caution, and so to be received.

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Marginal comment in Script B: This is Excellent because that Mystery is now Reduced from Apprehension to practical duty. See Matthew 25.41. See Genesis 2.17. Marginal comment in Script B: Without this Caution you would do more hurt than good With the Vouching of the Doctrine of Irresistable Grace which for my part tho I beleeve bec: I exclude noe Mercy from God who is Mercy it self: yet I shall take care not to depend upon that by resisting the present Grace given or neglecting it: for it is wholly uncertaine whither that Absolute Grace shall be given to those that continue in resisting the ordinary means of Grace given us.

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There is but one Objection more that ever I met with against this Hypothesis, which tho it be not touched by the Reverend Hammond, yet is worthy to be considered apart. It respects one Branch of Dr Sandersons System, upon a Supposition that none of those that are called Reprobat are Saved. For since Potentia Datur frustra quæ non reducitur in Actum, it should seem a vain thing in God to give a Power to the Reprobat which never shall be used. Nature therfore abhorring that any thing should be in vain, it cannot be supposed that such a Power is. To this we answer, 1. That if God had made it vain, or given this Power to men with an Intention it should be vain, there had been some Appearance at least of Deformity in the giving of it: but if Men only themselvs made it vain the Deformity will be at their Doors. The Guilt is theirs, and not his, who abuse not only this Power, but all the Gifts and Blessings and Graces and Mercies they receive. God on his part sincerely desires, yea infinitly thirsts that they would use this Power well; and divinely, that is unmeasurably, abhors they should abuse it. This maketh their Sin infinit, that it is so Contrary to his Will, and so Displeasing to him: for nothing grievs him more then the Abuse of that Liberty and Power he bestoweth. 1 He gave it for a Good End, that they might all be saved and come to Knowledg of the Truth: yea that they all might be Righteous and Clothed with Glory. For which Caus he is infinitly just in avenging himself on them that abuse it, and his fury punisheth the Transgression forever. 2. The Maxim holds in Physicks, but not in Ethicks. A true Principle in Natural Philosophy may be misapplied, and made fals in Morality. To Pass therfore from Necessary to free Agents, and from Natural to Moral, is to make an unwarrantable Transition from things infinitly Distant: It infers the Guilt of that Fallacy which is made by passing a Genere ad Genus. To Natural Agents a power indeed is given in vain, if it never be educed. but we cannot say that Power is vain in Moral, which themselvs refuse to imploy. Adams Power of Continuing Innocent was never reduced into Act, yet no Man I suppose will say, that Power was given in vain: At least his Power of Entering into Glory by the Paths of Righteousness was vain in him, but not vainly Bestowed. 3. That only is vain which is vain in itself, to all Ends and Intents whatsoever. For what is vain to one End may not be so to another. And what is Profitable to many Ends, tho it fail in one, is not therfore presently wholy vain. This Power perhaps may be vain in order to the Salvation of him that hath it, but it cannot be called vain becaus in Order to a thousand other Ends it is infinitly usefull. A Father may give an Estate to a Prodigal Son, and when his Son hath wasted it it may be said to be given him in vain: but not truly: for that the father should be Kind and Good in the Discharge of his Paternal Office is necessary: and what is don in order to that End is not vain, tho it is alone to his Son as if he had none: becaus that End for which it is done is atchieved. His father had not been just nor Good had he not Tenderd his Childs Welfare and 1

Marginal comment in Script B: all this is Good and True, but you have said it over and over.

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done all for him that he was able. Since therfore he hath renderd him self approved and Beautifull and Pious by this Act, it was not in vain, tho in reference to the Welfare of his Son he be Crossd in one of his Main Designes by a Prodigals Impiety. He that raiseth another to a place where he hath Power to oblige a Nation or gain a Kingdom, hath not given the Power in vain, he hath conferred upon his Beloved, becaus he hath conferd a real Benefit, tho by his own Vice that hath received it, it turn to his Disadvantage. Neither had the Medicinal Virtues been given in vain to Herbs and Precious Stones, tho Man had continue immortal, and never been subject either to Death or Sickness. For tho Man in Innocency was not born to Wounds or Diseases. Yet God prepared these Qualities and Virtues in his Superabundant Goodness, that they might be concealed, and be hid in Store, if perhaps there should arise an Occasion of using them. Much more surely was this Power exempt from the Suspicion, which was given on purpose that it might be well used; and that it might bring forth fruits of Blessedness and Glory, infinit in Value, Number and Excellency. God gave all that to Man to attain which he gave him the Power, and gave him more in giving him the Power, then it was possible to have given him without that Power in giving all. As unto a Child he gave a Power to enrich him self with ornaments infinitly Superior to Crowns and Scepters: Things which God him self more prizeth then Heaven and Earth in comparison of which all visible Majesty and Beauty is but Rottenness, the Sweetness of all Arabian Spices but a Stench, and the very Brightness of the Stars obscurity: Things which could not have been given any other Way. If man pervert him self having received this Power, he maketh him self a Devil to Himself while he that gave it was a God unto Him. 4. That Power may be Excellently Profitable and Glorious per se, that is in vain per Accidens. That is not in vain which of it self is profitable, and made vain only by chance. It is an Accident that chanceth to that Human Power that deriveth its Original of God, that it was made vain: but in it self it was Honorable and truly Glorious. It was necessary at the first to be the foundation of Gods Kingdom, as well as of Mans Righteousness Happiness and Glory: and therfore of it self was Excellent. Without it Man could not have been made the Divine Image, nor would God have Created the Best Creature, nor had he been Capable of Rewards or Punishments; nor had any thing been an Object of Delight, nor had man him self been either perfectly Good, or the Joy of his Creator. Whatever the Success would be, God must Glorify him self in doing the Best and most Perfect things: and of such strange Depth is this Concernment, Heaven and Earth had been made in vain, Time and Eternity had had no Beauty in them had not this Power been Conceded to the Creature. 5. Corruptio Optimi fit Pessima. The Best of things when Corrupted turn into the Worst, and the Highest Advantages into the Greatest Miseries, yet is it not vain that the Best things should be becaus they declare the Good Will of the Donor, and justify God in all his Doings. God could not have been Wise in giving Commandments, nor just in distributing Punishments, nor Righteous in Governing his Kingdom, nor had the Damned been Inexcusable had they not received this Power. Which now tho it turneth to their Greatest Misery Shame

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and Confusion and it is ten thousand times better for them that they never had received it: yet must they lay their Hands upon their Mouths,2 and be Silent in the Grave for as much as by their own Vice only and Miscarriage so divine a Beauty was defiled, and that which was best is made Worst, and that which was in it self most Excellent was by them brought down into Hell: that which next under God was the fountain of all Happiness, being made by them the Fountain of Eternal Misery. 6. It was necessary for man when he was redeemed that he should be restored to this Power. Suppose we should say that God having don so Great a Work as the Redeeming man by the Death of his Son, and having prepared a Kingdom of infinit Joy and Glory for him to reign in for ever, had meerly of his Pleasure thought it convenient to trie man whether being thus redeemed; and endued with Power he would be Ingenuous and Thankfull: can any one say that this was Evil? But we say more and pierce deeper and Presse to the Centre. Not all the Merits of our Savior could make man Glorious without this Power. There must be an Interior Price and Brightness in a Jewel: without which no Superadded or annexed Splendor can make it Precious. Embroyderies of Gold if they encompas Dirt, will not enrich it. Ermines and Scarlets will not alter a Clod of Earth. It will appear the more vile for being near to things so fair and refined. If it will becom a Jewel it must have interior Qualities, and be clothed so in its Naked Splendor, that Ermines and Crimsons are but Dull Clouds and Sables to Ecclyps it, and Gold it self does Shadow it. This our Savior Knew, and therfore his Design was to make them, whose Concernment it was far more to be Acceptable, then to have all Treasures and Possessions, such that they might be Illustrious, Meet to be the Sons of the Friends of God. For this Cause he determined to Sanctify, and make them Temples of the Holy Ghost as well as to Clothe them with his own Righteousness: that Inherent Righteousness as well as Imputed might be within them, that they while they were clothed with the Ornaments of his, might shine by their Innate and Essential Light, and be meet Virgins to be presented unto God. Crowned with Glory and Honor imparted, clothed with Righteousness and Holiness annexed, but having a Bodie under that Crown, and Souls of their own under those Robes, that being Divine and Heavenly were meet to be the Brides of God, and Worthy of, or agreeable to those Crowns and Robes wherwith they were adorned. And thus the Text is fulfilled, The Kings Daughter is all Glorious within, while she standeth at his right hand in the Gold of Ophir. 3 To this Estate she is raised by receiving Power to becom Divine. And tho all the World should basely throw away that Power, God is nevertheles Glorious for giving it. Which Power unless it had been given could never have been abused.

2 3

See Job 40.4. See Psalm 45.13 and Psalm 45.9.

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How it comes to pass that all the World abuse so Glorious a Power, is next to be considered. In the 16th Section we have shewed, how Easy and familiar a thing it is in the Purity of Nature to love where we are beloved: the Soul of man being so prone therunto, that where the understanding is opened it is impossible to do otherwise. Nothing is needfull but Illumination to Meliorate the Will and Produce an intire and perfect Conversion. To be Beloved of Great and Mighty Personages the Soul naturaly desires: 1 and when it enjoyeth what it desires, it is naturaly Delighted: When it desires and Delights in being Beloved, it loves the Thing which it desires and Delights in. The Love of the Soul being so Natural to GOD, who is the God of Love, that all its Ambition is naturaly carried to that End, and all its Complacency seated in the Fruition of it. How then it should be possible for man to fall, or fail of attaining that Desire, it seemeth impossible almost to Explicate. Glory and Felicity being the sole object of all its Affections Desires and Endeavors. But the Want of Consideration was the first occasion, and is still the Caus and Original of its Misery. Inconsideratness was the Gate of Sin, and tis the long Entry, or the Dark Blind Alley of its continuance. The first Mans Sin was the occasion of the Fall, the Sins of his Successors that Caus of Apostasie. We are more Blinded and destroyed by our Ancestors then we were by our Father. Their vices removed us from the Love of God, their Vices hinder us from seeing the Happiness of our Redemption. It is true indeed that Nature tels us we are Guilty, and therfore Enemies; but the Remedy was so timely, and the Discovery of Gods Love, even to Sinners, so Powerfull and Seasonable, that in it self nothing was more Easy then to see and be certified of its Beauty and Greatness. which being seen would wholy ravish and Delight us, But many exterior Objects intervene, and by our Parents Carelessness at first obliterated the Love which ought to allure us, and by Degrees nothing became more Difficult, then that which is Easy, and not only Easy, but Sweet and Delightfull. Having added the guilt of Neglecting that Love for other Vanities, they soon began to fear and avoid his Presence. And as Adam before hid him self in the Garden among the Trees, even so fled they to other Employments. And little caring to employ themselvs with so sorrowfull a Theme as Guilt was, and hearkening to the Whisper of their own Conscience which told them they were Enemies, they more regarded that which Nature then the Gospel spoke; the one being within, the other without them. So giving themselvs over to Cares and Pleasures, they deceived the Time and themselvs and chusing rather not to feel their Shame and Misery, then to break thorow it with Courage and Trouble, to the Joy and Happiness which was farther off, they became servants to Sin, and slaves to their Fear, if not their Lusts, and became alienated not only from the Life of God, but the Knowledge of him. Then was the World 1

Marginal comment in Script B: I think not the humble Soul rather desires to be conceald and little Esteemd soe that if you speak of a Regenerated Nature, it desires nothing but to be Wel pleasing unto God, and is not prone to desire much Love and applause: tho: careful to doe all that may deserve it.

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drowned with vanity before the Deluge: And as the first Mans Error frustrated all the Mercies of God in our Creation, the Errors of his Posterity bereaved us of the Benefits and Blessings of our Redemption. They put stones and Briers in our Way, whose Paths ought to have been a Shining Light: Wherupon the very Excellencies of our Nature became our Impediments, and those Properties which were implanted for our Security, became a Snare and a Burden to us. God made us prone to approve our selvs to others, and apt to imitat, that all being virtuous Wise and Holy, we might take Pleasure in Pleasing them and be Strengthened by their Examples. But being now perverse and out of all order and Cours, it being natural to imitat and pleas those of whose favor we are Ambitious, we are in bondage to their vices, led away by their Errors, and oppressed by their Examples. Yea which is most Lamentable of all, the very Presence of God is afar off: those things that should allure us are out of Sight; No man speaks or thinks of them; no Man values them; the very Covenant of Grace is lost; other things have Gotten the Empire of our Wills, and are Seated in our Understandings; what others prais, and prize and Covet, we admire, and do so too, without examining, being led by Example, more then Reason, and are all undone by Imitation. Thus Darkness covered the World, 2 and thus the foundations of the Earth were out of Course. 3 Then GOD arose; and least the Knowledge of himself should be utterly banished the World, and the Coal of Piety extinguished for ever; by Judgements and Miracles and Revelations, made him self a Name to the Ends of the World, and the Whole Univers was filled with his Glory. He was almost as Conversant in Earth as in Heaven; appeared and Walked among his People, and by his outstretched Arm Purchased to him self a Glorious Inheritance; providing Means, an Army of Helps, Strengths, and Assistances, that might mate and overcome that Hoste of Difficulties that were gathered together against us in the World, and against Him especialy: But by walking according to the Cours of this World and the Influences therof, we our selvs were prepossest: and the Strong Man was armed that Dwelt within us, and the Strongholds were great which he had obtained there. We our selvs were like our Fathers, Conscious and Timorous, Sensible that we were Enemies, Ashamed to come in the Light, loathing to undergo the Trouble and Danger of his Presence; Nature told us we were Guilty; Guilt made us Diffident and Suspicious; Suspicion, Incredulous; and that avers to appear before him. Hence it cometh to pass that we listen not to the Gospel, nor believ his Love, tho it be told us: 4 but we believ what we feel and know by Nature; are debased therby and made Servile; and being long accustomed to Pleasures and Honors of another kind, and carried with the Desire of present things, and litle inclined to look into those that are afar off, we are deaf to his Voice, and move even like Mountains when we are called to him. Yea we have an Affection to Sensible things; we are entangled in the present; Fears and Cares and Interests here that are near and urgent press sore 2 3 4

Perhaps either Genesis 1.2 or Luke 23.44. See Psalm 82.5. Marginal comment in Script B: This is a very Accurate and Pertinent description of what Man is by his depraved Nature.

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upon us; Habits are grown Strong; a Second Nature over Spreads us; And it is as Easy for a Blackamore to change his Skin, or a Leopard his Spots, as for us who are accustomed to do Evil, to do good. and by all these Interests, Ties, and Allurements, Satan holds us and keeps his Possession. Who shall break all these Chains, loos these Bands, and dissolv these Works, and destroy these Powers of Darkness! Can Man by his own Strength break thorow these Walls, and Armies of Opposition especialy having so many Traytors within, so little Strength, and so much Weakness! The very fountain of his Endeavor, the Will, is defective. He is loath to appear before God; he is afraid and discouraged; he loves to imitat and pleas the World, and is ambitious to be esteemed Wise and Happy by men; he is linked and chained by long Custom and Affection to Earthly things; Present Concernments are most Pressing and Prevailing: it is more Easy to be Carnal; and Natural to be Worldly: he scarcely believes Heavenly things, and his Desires towards them are Dead and buried; by long Custom his Taste is vitiated, as his heart is engaged: he is already full of other Desires, and who shall empty these out first, that new ones may be received! These are the Clouds and Shakels of the Soul, the Weights and Encombrances that so easily beset us, the Lusts that War against the Soul, the Things that make it Impossible to be saved: at least the Causes that make it so difficult and Improbable. Tis true indeed that Divine Auxiliaries are so Great and Powerfull and Numerous that we may overcome, even the Stars in their Courses fighting our Battels; and the more our Weaknesses and Disadvantages are, the Greater will our Triumph and Victorie be; the Greater our Difficulties, the more our Glory. For which caus (among others) there is more Joy in Heaven over one Sinner that repenteth then over Ninety and nine just Persons that need no Repentance. And in this respect is that Scripture fulfilled which saith, All things shall Work together for Good to them that love God. If notwithstanding all this we love God, our Glory will be infinit; we shall be more then Conquerors, and to him that overcometh saith our Savior, will I give to sit down, with me in my Throne even as I also overcame, and am set down in my Fathers Throne; a fair Crown and a Glorious Diadem is set before us: but who runneth in the Race for his Prize?5 Who can say I have cleansed my Heart from Iniquity, and set my Heart to lay hold on this Plough, and to seek God of mine own Accord? Rare is the Man, and a Black Swan, that may be found making him self a Clean Heart, and satisfying God in that thing which he most desires. Tis Possible; but really (all these things considered) a most Improbable thing, that any man should use the Advantages that are before him; till God first by his Preventing Grace awaken and inspire him, allure and draw him, and not only so, but enter into him. For this Caus we may see the Gracious Excellency of that Decree wherby a just and Convenient Number are ordained to Salvation, that are rescued from, and Converted among, the Rebellious; and therby prepared, and provided for the World, to be burning and shining Lights, by pleasing and imitating whom we might easily be Saved. By these the Salvation of the Residue is facilitated; and for this Caus are they raised up, that as the Ambassadors of God, in Christ’s 5

See Luke 15.7; Romans 8.28, 38; Revelation 3.21; 1 Corinthians 9.24.

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Steed they might earnestly beseech us to be reconciled unto God. 6 And if any one doth hearken to their Persuasion, and prepare his Heart to Meet his God, doubtless he Shall be Saved by a double Salvation. But so few are the Number of these, that as there is no Incertainty in God’s Decrees by reason of them, so is there no Impediment to hinder Election. 7 Yet the Gate is Open for evry man to enter; the Prize is worth the Labor of the Race; any one, tho there were but one, may be Saved: nay truly, evry one is infinitly beloved. And the Greatest of Sinners is a Prodigal Son, who returning home may run into Open Embraces.8 O that all therfore would Consider that far more Exceeding and Eternal Weight of Glory! Not looking on the things that are seen, but the things that are not seen, for the things that are seen are temporal but the things that are not seen are Eternal.9

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See 2 Corinthians 5.20. Marginal comment in Script B: all this is Excelent. See Luke 15.11–32. See 2 Corinthians 4.17–18.

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It is not the least Impediment to men that they know not how Glorious their Duty is, nor discern what Treasures and Delights they may at present enjoy. That they are ignorant of the Excellency of Righteousness and Holiness, and behold not the Bounty of Spiritual things, is in my Apprehension the Greatest Inconvenience and Misery of all that we have named. No Obstacle being like the Blindness of the Mind. Which the Apostle clearly witnesseth in that Marvellous Expression Concerning the Gentiles, Eph. 4.18. They walk in the Vanity of their Mind, having the understanding darkned, being alienated from the Life of GOD, through the Ignorance that is in them, becaus of the Blindness of their Hearts. To which he addeth, that being past feeling, they have given themselvs over to Lasciviousness, to work all uncleanness with Greediness.1 Wherin he sheweth 1. that Vanity is the Way and Cours of the World. 2. that the understanding of Men is Blinded. 3. that they are alienated from the Life of God; 4. that Ignorance is the occasion of the Alienation. 5. that being blinded in their Heart they are past feeling. 6. that feeling not the Power of Heavenly things they give themselvs over to lasciviousness. And by lasciviousness work all uncleanness with Greediness. Wherin he putteth the Life of Sense and the Life of God in Opposition; his Grand supposition, or the Basis of his Discours being, that we all ought to hav walked in the Life of God from which by Ignorance we are faln into Sensuality and Pleasure, and to which, being held and ensnared in Lasciviousness we cannot easily returne. All that I shall at Present note is this, that we ought (we are Born and redeemed to it) to Live the Life of God. In the opening of which Verity, I shall observe, 1. that the Life of God is the most Blessed and Glorious Life. 2. that that Life is most truly pleasant, and Honorable, and Holy, that is like unto it. 3. that no Exaltation can befall a Creature greater then a Capacity and Power enabling him to live the Life of God. 4. that the Joys and Treasures of God are all present: becaus of his Eternity, wherin all things are before his face at once and forever. 5. that the Joys and Treasures of God are the Objects of his Life that liveth the Life of God. 6. The Life of God is infinit and Eternal. 7. All Objects in all Worlds, are Made his Joys and Treasures. He rejoyceth over all his Works; His attributes are his Delight; His Counsels are his Pleasure; His Laws are Objects of his Complacency, Men and Angels are his Treasures, His Ways in all Ages are full of Goodness Wisdom Power and Blessedness. Heaven and Earth are full of the Majesty of his Glory. All these are pure in themselvs, and fair and Spotless. But the very Deviations and Rebellions of Men are his too: even as the Winds are the Marriners, who rules them by his Art, and captivats their Power, making them Contrary to their Intent, even while some times they blow another Way, to promote his Voyage. For God bringeth Light out of Darkness, Good out of Evil, Order out of Confusion. which is far more then to Creat Good out of Nothing. And thus are his Enemies the Occasions of his victories and Triumphs, and for that his Treasures. Even the Sins of Men are sealed up among his Treasures, tho they are like the Blood of Dragons and the 1

See Ephesians 4.18–19.

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venim of Asps. Deut. 32.2 Calamities and Afflictions are his Treasures likewise, and so are the Groans and Tears of his Servants which he putteth up in his Bottle. Psal.3 That we are capable of all these is manifest, becaus we are made in his Image. And being so made we live contrary to Nature, when we live not like GOD. Were our Eys open to see the Divine Essence, all Love unto us, the Glory of his Wisdom Goodness and Power that have filled Time and Eternity, Heaven and Earth, with True Riches and Pure Delights, and made them all Accessible to the Soul of Man: the Splendor and Magnificence of his Works, the Liveliness and Divinity of their Nature, the unmeasurable usefulness and Value of them, the Depth and Beauty of his Eternal Counsels, the Excellency of his Laws and the Good Pleasure of God in his Commandments, the Glory and Beauty and Pleasantness of Men and Angels, the Brightness and Perfection of Gods Ways in all Ages: we should be in Heaven upon Earth for all these are near and powerful and even present to an Awakened Soul, and to live in the Enjoyment of them is to live a Righteous and GODLIKE Life. Cares, Labors, Fears Allurements, Pleasures etc. being all made Subject to us, Afflictions Sickness and Calamities themselvs when we understand the Original Use and End of them being all ours and all our Joy, and till then while we enjoy the other, most certainly profitable and Beneficial to us, as the Materials of our Victory Triumph and Glory. A Godly and a GODLIKE Life must of necessity be the same becaus to obey God is a Pious and Godly thing, and to live like God is a GODLIKE and Blessed thing. Now GOD is so Gracious that if we examine his Laws, they require us to live a Godlike Life, and that is the Whole Sum and Substance of the Commandment. For they would have us to be Righteous as God is Righteous and Wise as he is Wise and Holy as he is Holy; and not to be so, is to live contrary to Nature. For nature it self willeth us to prize the Best and most Excellent Actions so highly, as not for any less or inferior Gods to desert the same; and when we do thus we are Holy. For Holiness is the Zeal of our Soul to righteous Actions. And God therefore is infinitly Holy, becaus he is Holy towards all Things, abhors Profaness and Remissness in any thing, and would not for all worlds swerv a tittle from what is Righteous in any operation. And by this Attribute the Holiness of all Creatures throughout all Eternity is his Delight; for as Like loveth its like, so doth Holiness more Love and delight in its Similitude then all the things that are in Being beside, becaus it is the most Beautifull. How violently are we carried with the Desire of the Best! How loathe would we be to see God do any thing less then the Best! Did we Know the Principles of our own Nature, we should all be Holy. For such is the Beauty of this Attribut, that the Angels sing Holy Holy Holy Eternaly. That is they admire and delight in Gods Holiness. Which perhaps is the Perfection of Love to his Creatures, whose Existence and Happiness he prefers above all that may be put into the Ballance to counterpoys his Desire of their Beauty and Fruition. Righteousness is Divers, there is a Righteousness of Choise, of Esteem, of Action. Righteousness of Choice is that Habit wherby we chuse the Better and 2 3

See Deuteronomy 32.33. See Psalm 56.8.

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leav the Worse. For to prefer the Wors is not right. And that Naturaly we are carried to do this, is manifest; for we evry one feel a Suggestion in us to the Better. for Bonum minus, respectu Majoris, Subit Rationem Mali:4 And by this we are carried becaus we desire the Best, to rejoyce in Gods Righteousness which chose the Best, when all Possibles were before him, ever. It was better to Create, worse to forbear: God was Righteous in Chusing to Creat. It was better to make Creatures Happy, then Miserable. God was righteous in Chusing to make them all Happy. they unrighteous in making themselvs Miserable; a Globe of Earth was better then a globe of Gold, A finit was better then an infinit Sun, A Sea of Water was better then a Sea of Chrystal; it was better to make Angels free Agents, then make them Necessary. Better to place man first in an Estate of Trial, then to have seated him in Heaven: Better to redeem him when he was faln, then to destroy him: Better to restore him to his first Advantages and trie him like Gold, then take him away Quick into Heaven. Of all which perhaps the reason doth not immediatly appear: But when it doth, evry thing God hath don will appear truly Better; then any other that Could be done; and therin he feedeth our Righteous Humor, and delighteth our Inclination: And do not we our selvs desire to be Glorious and Acceptable, and the most Glorious and Acceptable that is possible? We then our selvs, if we understood our Inclination, have the seeds of all Righteousness within us, forasmuch as by the Best and most Eligible Actions we are made most Glorious and most Acceptable. Righteousness of Esteem is that wherby we do Right to things in our Apprehensions; or that wherby we render them their Due Esteem. And it is in truth incorporated in the former. for what we prefer in Choice we more Esteem then another thing: and the Ground of our Choice is the Esteem we bear, as our Esteem is the fountain of all our Actions. He therfore that is unrighteous in Esteem, will be unrighteous in Choice and in Action too. Now do we not all love Truth? do we not hate to be Deceived? Are we not fools when we Esteem any thing more or less then it deserveth? Would we not esteem evry thing aright? If we did we should be Righteous in Esteem. Many thousand Noble and Glorious objects which we think not of would be near unto our Souls, and all their Excellencies would enrich our Powers. They would be Present and Familiar with us; and we should be Glorious in seeing their Excellencies, and rendering to them their Due Esteem. Then we should render to the sun the valu of the Sun, and to the sea the valu of the Sea, the Skie and Air we should prize aright, and Gold and Silver should stand in their proper Places. GODs Love would be infinitly Esteemed. And men and Angels after his Similitude. All Ages and Kingdoms would be before our Eys, and our Concernments be Enlarged together with our Souls, and our Lives become infinit and Eternal, almost like His that made them. In all which we should be Divine and Godlike. Then should we be Righteous in Action too: Paying that Love and Homage unto God which we ought to do, that Adoration and Obedience. And all with Delight, becaus Love would Sweeten our Service and the very Service it self is Perfect freedom. Then should we render all Respect and Reverence to men, 4

The lesser good, by comparison with the greater, will be regarded as evil.

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preferring them above the Sun and Moon and Stars, esteeming them our Sovereign and Peculiar Treasures. We should Tender their Welfare Delight in their honor, approv our selvs unto them, become a Joy a Blessing and a Prais in the Earth, And while all men thus mutualy Caressed one another evry one would be magnified, secured, and Honored, evry one would be advanced and made Blessed. Then Peace and Plenty would ensue, and Tears would be wiped away from all Cheeks. the Noise of War and Complaint would ceas: there would be no Injury or Strife nor Oppression; but all Kingdoms would be full of Joy, Melody, feasting and Thanksgiving, Praises and Triumphs following Righteousness in all the World. And all would be Blessed. Evry one being Instrumentall to this Happiness, and the very End of the same, Crowned with it, and the Possessor of it. For while all this was Prized, it would be Enjoyed. The Reach of Man’s Understanding being Endless, all things are Equaly near therunto. The Sun is best enjoyed in its proper place, and is better many millions of leagues removed then if with us here. It is with us now more conveniently. So is the Sea: so is the Light and Beauty of the Indies; so are the fruits and fields of the Antipodes: so is Adam’s Innocency, Noah’s Ark, Aaron’s Tabernacle, Solomon’s Temple, Our Saviors Cross, the Primitive Counsels, and the Learning of the fathers, the Day of Judgement, the Things that are, and the Joys of Heaven: All serving us best in their Proper Places, and most conveniently Seated round about us. Whatever we Esteem, if it already serve us, and gratifies our Desire in a Satisfactory manner, we delight in the same with Pleasure answerable to the Esteem we have conceived. So that Esteem is the foundation of Joy, and Joy the Ingredient yea the Quintessence, of Blisse: And all Blessedness by Righteousness is attained. To be Righteous to all things as God is, is to lead a Godlike Life: and to inherit all Things. A man being so made that he is Capable of all God’s Enjoyments. Pleasures and Treasures, Wherin the Apostle’s Word is fulfilled, For all things are yours: Whether Paul or Apollos or Cephas, or the World or Life or Death, or things present or things to come, All are yours and ye are Christs and Christ is Gods. 1. Cor. 3.21.22.23. Have we not all a Covetousness implanted in us that covets all things? And have we not an Ambition that insatiably desires all Possible Glory? Why do we not satisfy these two? Why do we turn aside from fulfilling, them? Do we not live contrary to nature when we cozen and cheat our selvs with little narrow Baubels? We that are made for Endless Riches, Innumerable Pleasures, Eternal Joys, Infinit Treasures! And why do we defile and deface our Glory? Why degrade and Spot our selvs, who are so Ambitious? The Life of infinit Glory and Treasure is the Life of God. And to infinit Glory and Treasure we are carried Naturaly by the Covetousness and Ambition. We are therfore naturaly Carried to the Life of God. True, Great, Important, Real Treasures we desire: Fals and Trifling we abhor: Stable and Eternal we love: fleeting and Perishing we despise: Why do we live so against our Selvs? He is most Glorious whose Riches are illimited: Why do we shut up all our Enjoyments within a few Walls? We love to enjoy all things in the Best of Manners, and the Glory of

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this is that only which we dislike. for all things are Treasures to us as they are to God, and in the Image of God to be Enjoyed. Foolish man! He Disliketh that Image which is his Glory. And that which he most Coveteth he most abhorreth. Discord and War is in Him self: By which we may Know that he is out of Cours. But such Seeds are like burning Coals raked up in Ashes, hid within us, such Inclinations and such Principles, that would we but be true to our selvs, and our own Happiness, Truth alone would defeat our Enemies, and the very Powers and Inclinations of our own Souls overcom all Oppositions. A Present Blessedness would affect us now, and the Grandeur of it ravish us. Its Truth and Greatness would secure us. For there is only one Blessedness to which we are made, and all other things, that are not subservient and Agreeable therunto, are Misery. Man is a Creature made for Triumph and victory as well as Peace. And cannot rest if all were Quiet. Without War there can be no Blessedness. And somthing there must be by forsaking which, we may testify the Greatness of our Lov to God, who deserveth infinit. And whatever Pleasure that is, we shall more enjoy and receiv it by leaving it, then we could do by enjoying it: and evry Sorrow we undergo for the same End, shall be turned into joy; and a greater Joy shall it Eternaly be made then the Contrary Pleasure could possibly have been, nay infinitly Greater. Now to the understanding, what shall be, already is. It is therfore a Greater Joy to the understanding by Sufferings to testify its Love to God then to enjoy the Pleasures of Sin for a Season.5 Which made the Apostles to take the Spoyling of their Goods joyfully, and to rejoyce that they were counted Worthy to Suffer shame for his Sake. 6 No man is meet for the Kingdom of God that hath not so much Courage, as to be patient a little Time, and to rejoyce in that Battail the Issue of which he Knows will be a Crown. A Hunter takes Pleasure in his Game; tho he suffers more Toyl and Pain for his Pleasure, then some men would do for Eternal Life. Generous Souldiers make a Sport of War: even tender Ladies will Die for their Beloved: And Merchants, cowardly and mercenary enough, adventure Hell and the Jaws of Death for a Temporal Estate. But we seek an Eternal.

5 6

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The Scheme which Dr Hammond concludes upon in the Close of his Discours is this: 1. That God decreed to Creat man after his own Image, a free and rational Agent, to give him a Law of Perfect unsinning Obedience, to confer on him Grace and faculties to perform it, and to reward that Obedience with Eternal Bliss; And proportionably to punish Disobedience. 2. That foreseeing the wilfull Fall of the first man, with whom, and with all Mankind in him, this Covenant was made, and consequent to that the Depravation of that Image and Grace (the Image of Satan taking the Place of it) (to wit the Corruption of the Will, and all the faculties:) he decreed to give his Son, to seek and to save that which was lost, 1 making in him, and Sealing in his blood, a New Covenant, consisting of a Promise of Pardon and Sufficient Grace, and requiring of all, the condition of uniform Sincere Obedience. 3. That he decreed to Commissionat Messengers to preach this Covenant to all Mankind, and promised to accompany the Preaching of it to all hearts with his inward Sufficient Grace, enabling men to perform it in such a Degree, as he in this Second Covenant had promised to accept of. 4. That the Method he hath decreed to use in dispensing this Sufficient Grace, is, first to prevent and prepare Mens Hearts by giving them the Grace of Humility, Repentance, and Probity of heart: and then upon their making use of this Grace, to ad more powerfull Assistances and Excitations, enabling them, both to will and to do: And upon their constant right use of these, still to advance them to a higher degree of Sanctification and Perseverance, till at length he accomplish and reward them with a Crown of Glory. On the other side, to forsake them in Justice, that obstinatly resist and frustrat all these Wise and Gracious Methods of his; and having most affectionatly set Life and Death before them, and conjured them to chuse the one and avoid the other,2 still to leav unto them, as to free and rational Agents, a liberty to refuse all his Calls, and to let his Talents ly by them unprofitably: which if out of their own pervers Choices they continue to do, he decrees to punish the Contumacy: finaly, to take the Talents from them, and cast them into outer darkness, where shall be weeping and wailing and gnashing of teeth.3 What we are to think concerning this Scheme, we have opened in all the parts of the preceding discours: but that we may have a clear and near Prospect of it in brief before our Eys, we will here sum up the Particulars distinctly, in the manner following: 1. In the General all that is here said is true: but the Scheme is imperfect, becaus;4 all that is true is not here said: A great Branch is needfull to be added, 1 2 3

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which Dr Sanderson hath; And that is, That God beyond what he is bound to do by the Covenant of Grace, giveth to some men, after all their Rebellions, saving Grace, of his absolut Mercy. And, That he maketh use of the Elect in his Superabundant Mercy, (after all the ways which could be used while men were left to themselvs, were made vain) as Messengers and Ministers to augment and increas the means of the Common Salvation, by them bringing in more, and more powerful Aids and Incentives to Holiness; by which all other means being more Closely applied, are in reason made more Effectual to the Happiness of the World, and to the Conversion and Salvation of evry Person: which if the residue of men refuse to make use of, then indeed they are finaly rejected, being made more inexcusable by the means they have received. But even among these he may graciously Pardon and save some, lest notwithstanding all these Endeavors through the Rebellion of men left Wholy to themselvs the Church should be extinguished. 2. Should we make a minute and accurat Inspection into his Scheme; some Clauses in it would be found very frail, or at least need a Wary Construction: which we Speak not becaus we love to Cavil with him, whom in all things we do not approve; but becaus our Observations will be Profitable for the more full and Clear Explication of the Truth. 1. Wheras in the first Branch he saith, God decreed to reward that obedience with Eternal Bliss, and proportionably to punish Disobedience. We see manifestly it is otherwise: for God did not decree to punish Adams Disobedience, tho he decreed to reward his obedience. If he had decreed it, then Adam had been Punished, that is, he had been Eternaly damned: for to reward obedience with Eternal Bliss, and proportionably to punish disobedience, is to punish Disobedience with Eternal Misery. And this alone me thinks should have given him some Light to correct his Error afterward. For tho God did declare him self so that our first father could not expect any Pardon if he sinned; yet he reserved to him self the Prerogative Royal of shewing Mercy, as all Princes when they have promulged their Laws and Sanctions do. Which nevertheless it had been very inconvenient unseasonably to reveal, for that had taken off the Coercion, and made the Covenants ineffectual. Upon recollection therfore, (tho he had not time to enlarge upon this point in so short a Scheme) I suppose he would have said, (becaus the Truth requires it) that God decreed so to publish his Covenant that Man might be bound to yeeld obedience: And for that Cause, tho he determined to redeem him if he fell, he reserved that gracious purpose among the Secrets of his own Will; and revealed that only which concerned man as his Rule to observe; annexing those Rewards and Punishments to the Covenant, which naturaly followd the keeping or breaking of the same: not therby binding him self, (who as a King was free, but) his Subject to Obedience. 2. That he decreed to Commissionat Messengers to preach the Covenant to all Mankind is true, if truly and rightly understood: but as it lies in general terms it is liable to two Exceptions. 1. God did not Originaly decree to send Commissionat Messengers, as that Word imports Forrein Ambassadors, and Ordained ministers, which is the usual Sence wherin it is taken; whether

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Apostles or Prophets or Evangelists or other Teachers. he determined to send these upon a further Rebellion of Man foreseen. At the first appointing Parents only and the Heads of Famelies to be Kings and Priests in their own Houses: never setting up a Distinct office of Preachers, till that first Ordinance was made vain, by the Common Apostasy and Rebellion of Men. 2. Neither did he decree to send Commissionat Messengers to all Mankind in Particular: for many Famelies, yea many Nations hade not Commissionat Messengers sent unto them; at least in evry Generation: which Dr Hammond him self also other where noteth. But that there should be Commissionat Messengers to preach he did decree, that should at convenient times come to all Nations. And as in Adam he made the Covenant with all, so in preaching to the Parents, he preached to the Children, that were yet in their Loynes. 3. When he saith God decreed to prevent and prepare Mens hearts by giving them the Grace of Humility Repentance and Probity of heart, this cannot be understood universaly, nor extended to all. For to whomsoever Humility Repentance and Probity of Heart is given, he is converted, by the means he enjoyeth. Which will infer a difference of Administration between Men and Men, and make way for Dr Sandersons Super Effluence of Grace whether he will or no. Neither doth he deny but that on the one side, some are more hard and obstinat then others to whom this Humility and Tendernes is not given; and on the other side he confesseth, on som a peculiar Supereffluence of Grace to be bestowed. 4. That God hath determined to damn all that resist his Grace, with which Claus he concludes, will never be proved. Tis true, that he threatens all, and they deserve to be damned. But in the Redemption of Adam we have a Notable Pledge and Pattern of his Methods. His Proceedings being Clear according to the Rule of Justice in the Publication of his Covenant, but Secret according to the Properties of Mercy in the Councel of his Will. What he expects from us he declares, what he will do with us he conceals, in case we disobey. Tis certain we shall be saved if we do what we ought, a thousand to one but we are damned if we do otherwise. As for the Doctrine it self, of Supereffluence of Grace to some, abstracting from making it any account of Gods Decrees of Election and Reprobation, he saith, it is such as I can no Way question. 5 By which it is manifest, that in his own Ey there is such a thing. And as you have seen he spends som time to prove this Supereffluence Natural, to God. Nothing (as he saith) being more agreeable to an infinit Abyss and unexhaustible fountain of Goodness, then such Supereffluence.6 Why then he refuseth to make it any account of Gods Decrees, and laboreth so mightily to exclude it from among them is very strange, and would be a Riddle inexplicable to us, had not himself given us the reasons, which we have in order examined: For that there are some to whom this Supereffluence cometh is manifest, and that God did determin to whom it should com is equaly Evident. That therfore there is an order of men to whom he determined to impart this grace is manifest. And this number is the number 5 6

See A Pacifick Discourse, p. 39. See A Pacifick Discourse, p. 39.

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of those whom we stile Specialy Elected; and of whom that point of Dr Sandersons, which he rejecteth, is particularly understood. The most Pious and best of all his Reasons is the last which Sect. XVII. you may see disanulled.7 The Basis and foundation of all these Scheme, which an inquisitive and doubting person most earnestly thirsteth after is the reason why God dealeth with man as a free Agent, of which they speak not one Word, we have therfore briefly opend it in the beginning and Enterance of this Discourse; for being a Depth of infinit Moment, it is not Sufficient to Suppose it, but necessary also to open and explain its Excellency: without which any Treatise of Gods decrees will be lame and Defective: especialy most of our Satisfactions are derived from it. Concerning which many things may further be said, but we hasten to the Consequences which naturaly flow from the Decrees of God as they have been explained.

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The only Consequence naturaly arising from this Scheme saith Dr Hammond, is, that we make our Elections after the Patern of God. Chuse Humility and Probity, and avert Pride and Hypocrisie. That before all things in the World evry man may think him self highly Concerned, 1. Not to resist or frustrat Gods preventing Graces; but Cheerfully to receiv Cooperat and Improve them: to pray, and labor, and attend, and watch all opportunities of Grace and Providence; to Work Humility and Probity in his Heart, impatience of Sin, and Hungering and thirsting after Righteousness; as the only Soyl wherin the Gospel will ever thrive; to begin his Discipleship with Repentance from dead Works, and not with his Assurance of Election and Salvation; to set out early and resolutely, without procrastinating or looking back. Luk. 9.62. And, (for he addeth two more) 2. If he have ever slipt such Opportunities, to bewail and retrive them betimes, lest he be hardend by the deceitfulness of Sin. And 3.ly Whatsoever good he shall ever advance to by the Strength of Gods Sanctifying and Assisting Grace, to remember with the utmost Gratitude, how nothing hath been imputable to him self in the whole Work, but from the Beginning to the End all due to Supernatural Grace; the foundation particularly, (that, which if it be the most imperfect, is yet the most necessary part of the Building, and the sure laying of which tendeth extremely to the Stability of the whole) laid in Gods preventions, Cultivating our Nature, and fitting us with Capacities of his higher Donatives. To which he addeth, And what can less prejudice, nay more tend to the Glory of his Grace, then this?1 Concerning the Inferences which we may collect from the Knowledg of Gods Decrees, this in the general is necessary to be observed. That as Gods Counsels are the fountain of his Ways, so in them higher Beauties and Perfections may be expected then in all his Works; that therfore they are the Patern of all the Beauty and Perfection of our Soul; in which alone they seem to have produced an Exact Parallel and Mirror of their own: And that therfore we should endeavor to imitat God, in all his Affections Thoughts and Councels: which when we shall perfectly do, the Image of himself will Shine in Glory. Without Doubt it is, lawfull to imitat him, becaus his Proceedings are the most Compleat: and by how much the Nearer we approach unto him, by so much the Greater perfection we attain. Let us see therfore what Duties naturaly flow from the Scheme of the Decrees as we have alterd it, and if they appear not more excellent then those which Dr Hammond hath produced, we yeeld up the Caus unto him. The first, and (as he calleth it) the only Consequence arising from his Scheme, is, that we make Humility and Probity our Election. Where Humility and Probity are supposed to be foreseen, at least as willingly received; when God chuseth those to eternal Salvation in whom they appear. whence indeed it naturaly followeth that we should delight in, and chuse Humility and Probity. But doth not this likewise flow from our Scheme. Therin we have shewed that God above all things desireth Humility and Probity, that he hath commended 1

See A Pacifick Discourse, pp. 47–48.

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them unto us, that he commandeth them from us, that they are the End of all his Endeavors, and that Naturaly God loveth Nothing but Righteousness and Holiness; yea that all Righteous and Holy Souls shall certainly be saved. Whence the Duty of loving them and chusing them is as violently laid upon us as it is possible to conceive. For he that will not value all these Grounds and Motives of his Choice, will litle value the Denunciation of future Torments; the objects of Desire being as near unto the Soul as those of fear, and far more Graciously and Sweetly moving it. But that nothing may be Wanting, God hath positively declared Tribulation and Wrath to evry Soul of Man that worketh Evil;2 and a Generous Spirit, of being which all are Ambitious, more dreadeth the Guilt of being evil, then the Punishment. Tis Possible that God in Mercy may spare one or two, that others may be allured and more powerfully called. What of that? Shall any man therfore be so Wicked as to despise that to which he is called? or so desperat as to neglect his Salvation, and hang so Great a Weight upon so uncertain an Hindge, from whence tis ten thousand to one it drops into Hell? But we have other Inferences that arise from hence in like maner. 1. That we imitat God, in desiring the Welfare of the whole World, and laboring Heartily after the Salvation of all. 2. That we first and especialy love and delight in the Righteous Obedient and Holy; but that we also extend Longsuffering and Mercy to the most obdurate. 3. That we learn of God, to seek the Love of our Greatest Enemies; yea tho we are Innocent, and they Guilty; we Happy, and they Miserable; we Great and Powerfull, they weak and small and Despised; we Glorious and Amiable and Beautiful; they Odious, abominable, and deformed. And if our Goodness can extend no further, yet at least to pray, that God would give Grace if it be Possible, (since he sometimes doth it) to the most Obstinat Sinners; especialy our Children Neighbors friends and Relations, to whom we are more particularly obliged. Wherin indeed, and in truth, our Goodness extendeth further. For Goodness is not the Power, but Affection, of doing Good: the last of which in men especialy, may infinitly proceed when the other ceaseth. 4. That we delight in God for being so infinit an Abyss of inexhaustible Goodness, and Celebrat his Praises, not only for Creating the World, Redeeming Mankind, and calling the Obedient to Eternal Glory, but for Sanctifying the Elect and being Gracious to the Rebellious. Wherin (in my Opinion) the Riches of his free Grace most Marvellously shineth. For here is nothing desireable nor Acceptable in the Creature, he is all Provocation Disorder and Rebellion, having rejected all Means, he is barren and fruitless, and yet is Saved. The Contemplation of which Excessiv Goodness ravisheth the Soul as much as all the other. 5. That we be never Weary of a Corrupt Age. but if we be able to raise up, and make others Good, that may be Shining Lights and Physicians to them, effectualy to do it. The first three, and part of the fourth flow both from our and his Hypothesis: but the last three purely and soly from ours. 2

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6. That we admire the Divine Wisdom which is ever infinit, and always Triumphant; Nor was this ever more seen then when it was posed with Mans universal Rebellion against redeeming Grace. It was great in Creating the World, for then it made all things out of nothing, with Angels, and men in a Wonderfull manner. It was Great in our Redemption for then the Second Person in the Trinity was Incarnat and made a Means even of the Salvation of Sinners. But hitherto God had his Desire, the Possibility and Being of a Righteous Kingdom. Men were as yet capable of yeelding those fruits which his Soul longed after. for as much as yet they might be persuaded and won by Benefits to be voluntarily Pious. But now they were Desperatly and finaly Rebellious to all the obligations and Means that preceded: it seemed, that even God him self had no more means in Store: and by this Rebellion of theirs his Righteous Kingdom was wholy laid waste; they were no more to be wrought upon by any Persuasion; the Hoped for Beauty was all abolished, and nothing but the Beauty of Darkness and Torment to ensue in its Place. When loe God Almighty deviseth a New Means, and worketh an unheard of thing which could not miscarry, making his Absolut and Free Grace the fountain of all Beauty in all Ages: and turning Mans Deplorable Apostasie and final Rebellion into an occasion of much further Goodness Mercy and Grace then could at all be conceived. 7. God is with unspeakable Praises ever to be Adored, for persisting in his Goodness through so many Difficulties, and bringing the Happiness of his People to pass, notwithstanding all the Impediments of former Times. While Man’s Wickedness in the Mean time is horribly to be detested; for putting God to such extreme Exigencies by abusing so many preceding and Gracious Mercies. 8. The Elect are in themselvs infinitly to be humbled, and the Reprobat (if you will call them so) eternaly obliged, to admire God’s Goodness to them in Particular. That for their sake he would do so hard and unheard of a Work, while the other, nay while both lay in the Depth of all Wickedness. For certainly an Obstinat and final Rebellion against all Obligations and overtures of Grace is the very bottom of Baseness and all uncleanness; and to convert such, by an Act of his own, the utmost Height of all Possible Grace. So that all Extremes are at once discoverd here and here are ever to be admired. As for the last Collection and Conclusion of his, it scarcely floweth from his Hypothesis, but wholy from Dr Sanderson’s. for upon his Grounds, Whatsoever Good a man advanceth to by the Strength of Gods Sanctifying and Assisting Grace, the Grace of using the Preventing Graces which God gave him, and the Act of Cooperating, (which is the Life and immediate cause of all) may be ascribed to him self. For whatever higher Donatives God hath given us Capacities of, and what pains so ever he hath taken to Cultivat and improve our Nature, what Cure so ever he hath Exprest in laying the Foundation, while he leav it to us to put on the Top Stone of the Intire Building, if we do this, when we may freely do other wise then Act is ours: tho we dissemble not that it is his too, inasmuch as God is the Occasion and Author of the Power. But this cannot be ascribed to the Elect, in Dr Sanderson’s Way, becaus when all the Sufficiency

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of Grace proved uneffectual, God vouchsafed out of the Supereffluence of his Goodness and ex mero beneplacito, to confer upon such persons, as it pleased him to fix on this more especial Measure of Grace which should effectually work in them Faith unto Salvation. Here nothing at all can be ascribed to the Person, but averseness and Rebellion, all the Grace being evry way, and wholy Gods.3 But what is the reason (may som say) why all men are so nice and Elaborat, and accuratly diligent, to order things so, that nothing may be ascribed to Man, all unto God? To which I answer, that there are two reasons which familiarly occurre. The one is Scripture Ro. 4. The other is the Pride and Proneness of Man to be vain Glorious. The Scripture is this, If Abraham were justified by Works, he hath wherof to Glory; but not before God. Ro. 4.2. Compared to this, That no flesh Should glory in his presence. 1. Cor. 1.29. To which we may adde that other, Not of Works least any Man should boast. Eph. 2.9. And compleat all with that of the Apostle. Ro. 11.6. But if it be of Works, then is it no more Grace. For the Interpreting of all which places we must consider in what respect Works and Grace are inconsistent; and how far it is possible for Man’s Glory, and Gods to be reconciled. For it is certain that God is willing to give us Glory and we were made in his Image that we might desire it; but then it is true Glory. And as certain it is, that God desires Good Works, and that Man should do them of his own accord. These things being taken for granted, as things generaly and commonly known, Gods Bounty in giving Glory, will quickly be reconciled with Man’s Grace; and man’s Grace in doing Good Works be redeemed from the Danger of vain Glory. Provided always that he be Wise and Gracious. For the truth is, Man’s Act in turning Himself is Possible wherin Dr Sanderson and Dr Hammond concur: as that which God hath made so, becaus he infinitly desires it. Which if man would be persuaded voluntarily to perform, Eternity is Scarcely sufficient to open the Beauty and the Glory that would follow. For in that Act he would become Ingenuous and Pure, he would gratify Gods Infinit Desires, he would answer all obligations, and Crown all God’s Endeavors with the wished for Success, he would pleas Angels and Men, compleat what was lacking and left to himself in the Redemption, and Cloath him self with such Glory, as without that Act he is utterly uncapable of: God would delight to see that Glory seated in him, for the very reason why that Act was left to him self, was that he might, by Compleating, put the Crown upon all our Savior’s Endeavors: and by Acting Ingenuously Rationaly and Wisely become Glorious in GOD’s Account, and be Delightfull and Pleasing to the Divine Majesty. But yet it would be far from justifying him: His Justification would not be of Works: For that only justifies by virtu of which he is cleansed and acquitted of his former Sins. which no Good work done after a Sin is committed is able to do. 2. He has no Caus to Glory before God, becaus being unworthy and Impotent, all his Power of Doing Good was restored to him beyond his Merit: and his Glory it self is realy to be ascribed to the fountain of his Power. Tho in the Eys of all others it is Amiable and 3

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Beautifull to use that Power well: and therfore that Clause is expressly added by the Apostle, Before God: viz In the Presence of the giver and Author of his Glory. The other Place that no flesh shall glory in his Presence is a litle more obscure and difficult to be answered. Indeed it is more forcible. for it implies the Abuse of this Power, and how God having all men at his Mercy for the same, did abolutly determine to chuse the Weak and not the Mighty: as we see by daily Experience and Sensible Effect. For you see your Calling, Brethren, how that not many Wise men after the flesh, not many Mighty, not many Noble are called: But God hath chosen the foolish things of the World, to confound the Wise; and God hath chosen the Weak things of the World, to confound the things that are Mighty; and base things of the World, and things that are despised hath God chosen, yea and things that are not, to bring to nought things that are. That no flesh should glory in his presence. 1. Cor. 1.26. etc. That is, All the World being corrupted, and having made themselvs obnoxious to his Justice by their Rebellion. God hath chosen the Weak and foolish, that the Wise and Mighty might be confounded, that perish: which is understood either of them or of the residue that seeing to what weak and despised things they owe their Deliverance they might be humbled in themselvs, and that all flesh, discerning his free Grace to be the fountain of their Deliverance, might have all occasion of Glorying taken away. he saith not, It is impossible for them to turn when they are called. And that none of the wise and mighty shall be saved. But that it is of his absolut and free Dominion that those are chosen, our Savior Witnesseth, when he saith, I thank thee O father, Lord of Heaven and Earth, that thou hast hid those things from the Wise and Prudent, and hast revealed them unto Babes. even so, father, for so it seemed good in thy Sight. Luk. 10.21. Ascribing all these Dispensations to his Will and Pleasure, and yet implying, that there is Equity, and Beauty and Reason in these his Dispensations. For so it seemed Good in thy Sight. That in Eph. 2.9. Not of Works lest any man should boast, seemeth thus to be interpreted; We are his Workmanship Created in Christ Jesus unto Good Works: 4 that is, We are raised out of the Depths of Sin and Misery, by the Grace of God, and the Death of Christ. being therfore Sinners that hav deserved Eternal Damnation, we ought to be Sensible of our Guilt; to take nothing but Shame and Confusion to our selvs, becaus of our dishonorable and shamefull Fall; and to ascribe all our Happiness to the riches of his Grace, for as much as we had never been able to recover our selvs without the same; but had gone on in Sin, and continued in our Guilt and Misery Eternaly, had not he redeemed us by the Death of his Son. As the Apostle throughly explaineth him self, Ro. 3. Where having amply described the Wickedness of the World, he saith, Where is Boasting then? It is excluded. By what Law? of Works? Nay, but by the Law of Grace.5 Man, saith he, had he continued Innocent, and been saved being pure by his own Care, might have had some thing to glory of. But having made him self abominable by Evil Deeds, and God only saving him by so Great an Expence as the Death of his Son; with the Law or Covenant of 4 5

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Works, all Boasting is taken away: and Humility and Penitence and selfabhorrence established in us, by the Law of Grace. And truly, if we look more narrowly into the matter, tho we convert our selvs upon such Advantages, yet have we litle Cause to Glory: for, had we been justified by Works, yet had we not wherof to Glory, before God; much less being justified meerly by his Grace. God having made the World out of Nothing, and Created us in his Image, and filled Heaven full of Joys by his own Power, it had been a poor occasion of Glorying in Adam, becaus he abstained from the forbidden fruit. He that contributeth noe more to his Happiness then so small a Work, hath litle cause of Boasting. It had been a Shamefull thing in him to make Ostentation of that Atchievment, and to Boast of it before GOD. As indeed all Boasting of our own Actions, being so inconsiderable, is intollerable. We ought rather to remember that we were taken out of Nothing, and that God only prepared all this Happiness for us; and to look upon our Work as it is in it self, saying, when we have done all, we are unprofitable Servants;6 Admiring God that for our sakes, he put so much weight upon so small an Action, valuing it so highly becaus it is conducive to our Happines. Tis true, that in God’s Account we are infinitly Glorious if we do the Work. but in it self, and in our Ey, it is Nothing. All the valuablenes and Excellency of it ariseth from his Goodness, who loving us infinitly; and infinitly desiring our Peace and Salvation, putteth an inestimable Price upon that Act, by which we continu, or attain, our Beauty. But all this is purely of his Goodness and loving kindness towards us, for we are Nothing. The Measure of its Excellency lies not in the Work, but in his Love and Mercy. More might be said concerning our Converting by our own Endeavor after the Fall. But yet since all things proceed from his Goodness, and nothing is Excellent but in Relation therunto, the Glory is real which his Goodness occasioneth in all the Creatures: and the more Good he is, the Greater is the Measure of their Glory. All Glory consisteth in the Usefullness and Serviceableness of things: for so far forth are they excellent and Honorable, as they are usefull and convenient. Heaven and Earth had not been at all Glorious, had it not been for his Goodness. For had he not delighted in the Happiness of others, they had neither been made Beautifull, neither had they, when they were made Beautiful, been serviceable to him, but wholy useless. His Goodness it is, that maketh the Death of Christ Glorious: for becaus he loveth us, he delighteth in our Saviors Condescention and Affection. And becaus he loveth us, in order to our Happiness, he rejoyceth in all his Works; their Valu Shining infinitly before him; becaus they minister to our Welfare. In which rank of Goodness and Value, our Righteousness in Eden, and our Repentance since the fall, are Found: for his Goodness infuseth Beauty into the Work, and putteth all the valu upon it. But by how much the more he hath don for Sinners, so much the more he esteemeth and desireth our Return. Heaven and Earth were made vain by Adam’s Transgression: but the Condescention of God and the Blood of Christ is now made vain by our 2d Rebellion, and so is the continual Sustentation of the whole World. For the End of all these is our 6

See Luke 17.10.

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Salvation. And if that miscarry all that was don in order therunto is to no purpose. The value therfore of Heaven and Earth, all the Goodness of Gods Endeavors and the Death of Christ, as well as the Joys of Heaven and His Eternal Lov enter into the Nature of our Work, and before God are inclusively contained in the same; for the sake of which we shall be infinitly Delightfull to him, if we perform it; and yet have no ground of any thing but Humility and Lowliness in our selvs. Nor was it Possible it should be other wise. For Truths sake therfore, of necessity we must be lowly in our own Eys, while we are Glorious in his. And tho we rejoyce that we are made Acceptable unto him, in so great a manner, by his infinit Goodness; we must fall down and Adore before him, with the four and twenty Elders casting our Crowns before the Throne, and saying, Thou art Worthy, O Lord, to receiv Glory and Honor and Power; for, thou hast Created all things, and for thy Pleasure they are, and were Created.7

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The last place we have named is the most Cogent and Powerfull of all, and the more I consider it, the more prone I am to Embrace Dr Sandersons Judgement. we will therfore recite the Scripture at large. Ro. 11.2. etc. God hath not cast away his people whom he foreknew. Wot you not what the Scripture saith of Elias? How he maketh Intercession to God against Israel, saying, Lord they have killed thy Prophets, and digged down thine Altars; and I am left alone, and they seek my Life. But what saith the Answer of God unto him? I have reserved to my self 7000. Men, who have not bowed the knee to the Image of Baal. Even so then at this present time also there is a remnant according to the Election of Grace. And if by Grace, then, it is no more of Works: other wise Grace is no more Grace. But if it be of Works, then is it, no more of Grace: otherwise Work is no more Work. What then? Israel hath not obtained that which it seeketh for: but the Election hath obtained it, and the rest were Blinded. According as it is Written, God hath given them the Spirit of Slumber, eys that they should not see, and Ears that they should not hear, unto this Day. [ 1 The Coherence of which place with the preceding Chapter is very remarkable. For having complained of the Rebellion and obstinate perversness of Israel in those Words, But to Israel he saith, All day long have I stretched forth my hands unto a disobedient and Gain saying people.2 in the very first verse of the next Chapter he beginneth to ask, I say then hath God cast away his People? God forbid. 3 Wherby it manifestly appeareth that their Rebellion was in order of nature, before they were chosen: and that when God had Stretched forth his hands in vain, and they were a gain saying people, then he determined to chuse such a number of them. Wherby the Doctrine of the Super-Effluence of Gods Grace, after all the frustration of Means, is firmly established. And that God Elected Several, tho they were all involved in that Estate he proveth by two Arguments. 1. By his own Example. For I also am an Israelite of the Seed of Abraham, of the Tribe of Benjamin.4 2. By an Instance of God Proceedings in former Ages. They all seemed to be given up to Wickedness and Damnation in the Days of Elias, being all Corrupt, and filthy Idolaters. But what saith the Word of God unto him? I have reserved to my self 7000 Men. etc. In both which Instances he sheweth God’s free Grace Exalted in our Rebellion. For all the World Knoweth that S. Paul was blinded with the rest of the Jews, and furiously walked in their Cours, and was surprized with his Conversion in the Way to Damascus being in the full Career of his Rage and malice, contrary to all likelyhood, desert, and Nature, of a Bloody Saul being Miraculously made an Holy Paul. And concerning the other, in-as-much-as he saith, I have reserved to my self, he maketh the Act of their Conversion wholy Gods who did reserve them and the Riches of his free Grace the only fountain of their Rescue from the Common Perdition. Who had 1 2 3 4

Bracket is not closed. See Romans 10.21. See Romans 11.1a. See Romans 11.1b.

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they not been reserved by his Effectual Grace had in all likelyhood been carried down the Stream and Torrent of the Times, being passive only in that they were restrained.5 Even so then, saith he, at this present time also there is a Remnant, according to the Election of Grace. And if by Grace, then is it no more of Works.6 There was a time and Space given wherin they might have repented, and been rewarded with Happiness according to their Works: and then it had been, tho not for, yet of Works, that they were Saved. Their Works would not have merited, but yet they had wrought Works meet for Salvation: Wheras now by Grace only and purely are they Saved. And this takes away all occasion of Glorying indeed. All their Glory that are thus chosen consisting purely in God’s Love; they being in themselvs the vilest Miscreants Imaginable. So that either Grace must be no Grace, or they must be chosen of Grace; and Work, no Work, if they be chosen of Works. For there is no Work at all. Nothing but Grace, in any Sence: and as Surely as Grace is Grace, so surely by Grace are they saved. What then? saith he; Israel hath not obtained that which he seeketh for. No: But the Election hath obtained it; And the rest were Blinded. Where (by the way) This thing seemeth to be an Allegory: As Ismael and Isaac were in Abraham’s family. For Israel is the Church: and as that Nation was made a Church by the Calling of God, and the Holy in it Saved by the Grace of Election: So is the Church Visible begotten by an Outward Calling, but the Grace of Election is the fountain of the Church Invisible! The residue being Blinded: Not Maliciously, but Justly. This Blindness being inflicted on them as a Punishment for their Obstinacy. Which is not a Simple Conjecture, but made apparent, by that very place which here the Apostle citeth: According as it is written, God hath given them the Spirit of Slumber, Eys that they should not see, and Ears that they should not hear. Which is Isa. 29.10. Where, in denouncing God’s heavy Judgement on Jerusalem for their Wickedness, he saith, Stay yourselvs and Wonder, Cry ye out, and Cry; They are drunken but not with Wine; they Stagger, but not with Strong Drink. For the Lord hath poured out upon you the Spirit of deep Sleep, and hath Closed your Eys:7 The Prophets and your Rulers, the Seers hath he covered. He hath removed His Candlestick becaus of your Wickedness. The Phrase being varied but the sence the same with that of our Savior in Rev. 2.5. Remember therfore from whence thou art faln and repent, or els I will com unto thee quickly, and will remove thy Candlestick out of his Place. Which is manifestly shewed in the next Words. v. 13.14. Wherfore the Lord said, For as much as this people draw near me with their Mouth, and with their Lips do honor me, but have removed their Heart far from me. Therfore behold I will proceed to do a Marvellous Work among this People, even a Marvellous Work and a Wonder; for the Wisdom of their Wise Men shall perish, and the understanding of their Prudent 5

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Marginal comment in Script B: It is not Evident that those 7000 which God reserved were saved by this kind of Supereffluent Grace, Given unto them in spight of all Rebellion; since by Gods free and Effectuall Grace he can preserve from Common Contagion. See Romans 11.5–6. See Isaiah 29.9–10.

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Men shall be hid.8 The other Scripture from whence it is taken is Isa. 6.10. etc. Make the Heart of this People fat, and make their Ears Heavy, and shut their Eys: lest they see with their Eys, and hear with their Ears, and understand with their Heart, and convert and be healed. Then said I, Lord, How long? And he answered, Untill the Cities be Wasted without Inhabitant, and the Houses without Man, and the Land be utterly desolate. And the Lord have removed men far away, and there be a great forsaking in the Midst of the Earth. But yet in it shall be a Tenth; and it shall return and shall be Eaten: As a Tall tree, and as an Oak, whose Substance is in them, when they cast their Leavs: so the holy seed shall be the Substance therof. 9 These Words are applied by our Savior to the Jews of his Age. And in them is fulfilled the Prophesy of Isaias which saith, etc. It is good therfore to see the occasion of those Words. Mat.13.10. His Disciples came, and said to him, Why speakest Thou to them in Parables. He answered and said unto them, becaus it is given to you to Know the Mysteries of the Kingdom of Heaven, but to them it is not given. If you ask Why? Becaus they are judicialy hardened. For therfore Speak I to them, in Parables, becaus they seeing, see not; and hearing, they hear not. That is, what they could not chuse but see, they would not see, and those things which they were made to hear, they would not hearken unto. Therfore in a judgement they shall hear and yet not hear, those things which they desire to hear; and hav the things which they desire to see, so shewed unto them, that in seeing, they shall not see them. But Blessed are your Eys for they see, and your Ears for they hear. for verily I say unto you that many Prophets and Righteous men hav desired to see the things which ye see and have not seen them, and to hear those things which ye hear and hav not heard them. 10 Why So? Were the Apostles better then any of the rest? No. You have not chosen me, but I have chosen you. Jo. 15.16. Ye all were Rebellious and gone astray; but it pleased my heavenly Father, to reveal these things to the Simple and to Babes. In the same Rebellion, he hath mercy on whom he will have Mercy and whom he will he hardneth.11 It is freely of his Grace that he hath illuminated you, and by that only your eys and ears are Blessed. While the residue of this Nation Suffers what might also justly have been inflicted on you, for their general perversness, and long Rebellion. Which that it was for their Sins, the prophet witnesseth by the Answer of God unto him, Till the Cities be laid Waste without inhabitant. All the blood that was Shed in the Earth from the blood of Abel to the blood of Zacharias coming upon that Generation.12 for no Nation is made an Hissing, an Execration and an Astonishment but for their Sins. And when God had forborn till there was no Remedy then were they destroyed. This Prophesy of Isaias being directly applied to our Savior’s Age, and fulfilled perfectly in the Destruction of Jerusalem. 8 9 10 11 12

See Isaiah 29.13–14. See Isaiah 6.10–13. See Matthew 13.16–17. See Romans 9.18. See Luke 11.51.

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Wherin nevertheless we may see the infinit Riches of Gods Wisdom, in Smiting and filling all things after such a manner to the most Excellent Ends. For had they Known they would not have Crucified the Lord of Glory. 13 for which caus he was born at Bethlehem so obscurely, that Stumbling block being added to [them?] as a Judgement, which to our Savior was a means of his Deliverance from Herod. Who him self commanded the Apostles to conceal many things till he was risen from the Dead, least their untimely Discovery should have hinderd his Death, and our Redemption. So God using their Rebellion, that he maketh it an occasion of our Glory, as he doth always, bringeth Good out of Evil: At once Glorifying his Justice and Mercy. While he maketh a Judgement for Sin upon some, the Means of Happiness and Salvation to others. These words (as we have said) were fulfilled in the Apostles Days. when God rejected the Jewish Nation, and poured out the fial of his Wrath upon them. For then the Land was utterly Desolate. And the Lord removed men far away, and there was a great forsaking in the Midst of the Earth. The Pleasant Land, which was in the midst of the Earth, was utterly forsaken: And that by two means contained under one Expression: The Lord removed Men far away; the cursed Jews by Captivity, and the Apostles by Commission. The one were Scattered over all the Earth, the other were sent with the Glad Tidings of the Gospel to the Gentiles. And thus again The fall of them was the Riches of the World, and the Diminishing of them the Riches of the Gentiles. For becaus they rejected the Councel of God against themselvs, lo, said the Apostles, we turn unto the Gentiles.14 But yet in it shall be a Tenth; As a Tall tree and as an Oak, whose Substance is in them when they cast their Leavs. for so the Holy Seed shall be the Substance therof. Here is an absolute decree of reserving some in so great a Defection. And here are the Elect, of whom the Apostle speaketh in this place Israel hath not obtained it, but the Election hath obtained it. 15 And these are they whose Hearts and Eys God opened, when he had Stretched forth his hand all the day long to a disobedient and gain Saying people. Of which Paul was one, and the Residue were like him. God doth blind and harden sinners by withdrawing the Light, and his Grace from them: But then it is when they both are abused. first he gave them unto men. And when he gave them, he gave them for a Excellent End, not to damn and to aggravat their Misery, (as some madly enough affirm) but to enlighten and to save them. This therfore is especialy to be Weighed, that as all Beauty is made by a Relation of several parts, neither of which being separat hath Beauty in itself. So must there be a just Proportion and Harmony between them, that the Respect may be Decent which they bear unto each other. That God should give Benefits to damn men is Incongruous; that he should make Creatures, and for no Caus blind and harden them is absurd. No Beauty can be here. But that he should love men and make them in his Image, and endue them 13 14 15

See 1 Corinthians 2.8. See Romans 11.12 and Acts 13.46. See Isaiah 6.3 and Romans 11.7.

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with Power to pleas him, and becom Glorious; and if they fall, forsake and blind and destroy them is Convenient; or yet if he pardon and save them, it is more Beautifull. But if they rebell after Pardon, and he be pleased to forgive them, it is a Beauty too resplendent to be seen or understood. The Doctrine is Incredible, becaus, the Depth is unfathomable.

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Sect. XXIV.

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I Shall Sum up this Discours with an observation on the 17 th Article of the Church of England. But first I shall explain one place of Scripture according to our System and Hypothesis, wherin the Doctrine of God’s Decrees is principaly contained, and indeed intirely and professedly handled. And if this Section be a litle longer then the residue, provided the Profit also be greater, I hope it shall be pardoned. The Scripture is, Ro. 9.6. etc. Not as tho the Word of God had taken none Effect: for they are not all Israel which are of Israel. Neither becaus they are the Seed of Abraham are they all Children but in Isaak Shall thy seed be called. That is, they which are the Children of the flesh, these are not the Children of God; but the children of the Promise are counted for the Seed. For this is the Word of Promise, At this time will I com; and Sarah shall have a Son. And not only this, but when Rebecca also had conceived by one, even by our father Isaak; for the children being not yet born, neither having don any Good or Evil, that the Purpose of God according to Election might stand, not of Works, but of him that calleth, It was said unto her, The Elder shall serve the yonger. As it is written, Jacob have I loved, but Esau have I hated. What shall we Say then, Is there unrighteousness with GOD? God forbid. For he saith to Moses I will have Mercy on whom I will have Mercy, and I will have Compassion on whom I will have Compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth Mercy. For the Scripture saith so to Pharaoh, Even for this same purpose have I raised thee up: that I might Shew my Power in thee, and that my Name might be declared throughout all the Earth. Therfore hath he Mercy on whom he will have Mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his Will? Nay, but O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the Potter Power over the Clay, of the same Lump to make one vessel unto honor, and another to Dishonor? What if God willing to shew his Wrath, and to make his Power known, endured with much longsuffering the Vessels fitted for destruction? And that he might make known the Riches of his Glory on the vessels of Mercy, which he had before prepared unto Glory; even us whom he hath called, not of the Jews only but also of the Gentiles? As he saith also in Osee, I will call them my People which were not my people; and her Beloved, which was not Beloved. And it shall com to Pass, that in the place where it was said unto them, Ye are not my People: there shall they be called the children of the Living God. Esaias also crieth concerning Israel, Tho the Number of the Children of Israel be as the Sand of the sea, a remnant shall be saved. for he will finish the Work, and cut it short in Righteousness: becaus a short work will the Lord make upon the Earth. And as Esaias said before, Except the Lord of Sabaoth had left us a Seed, we had been as Sodom, and been made like unto Gomorrah. What shall we say then. That the Gentiles which followed not after Righteousness, have attained to Righteousness, even the Righteousness of faith: But Israel which followed after

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the Law of Righteousness, hath not attained to the Law of Righteousness. Wherfore? Becaus they sought it not by faith, but (as it were) by the Works of the Law. for they Stumbled at that Stumbling stone. As it is written, Behold I lay in Sion a Stumbling stone, and Rock of offence. And whosoever believeth on him shall not be ashamed.1 This Place of Scripture thus largely set before your Eys, is recited altogether, that taking a full and intire Prospect of it, you may the better judge of the Exposition; and more clearly discern the Integrity and reason of it, by examining its agreeableness with the Text which it openeth; the several Parts of which are particularly to be opened, when first we have made a general Comment of the Scope and Designe of these Words. Four Rules there are by which evry one ought to be directed in the Explication of any Scripture. 1. As neer hand as is Possible, it ought to be Expounded according to the Grammatical Order and Construction of the Words. 2. The Analogy of faith ought to be regarded, so that no Article of our Belief therby be dissetled. 3. The Interpretation ought to be agreeable to right Reason. 4. The Text must not so be expounded, as to be made Contradictory to other places of Scripture: And these four Rules we shall observ in the following Commentary. The Apostle lamenting (with great Heaviness) the miserable Estate of the Jews, that had forfeited all Mercies and Priviledges by rejecting the Messiah, and were cast off for their Rebellion, all which in the first 5. Verses in the beginning of this Chapter he describeth, Protesteth his great Affection to them, and that he could wish himself even accursed from Christ for their Sakes, and giveth us a Note and token of the Great Love of God towards them, Who were Israelites, to whom pertaineth the Adoption, and the Glory, and the Covenant, and the giving of the Law, and the Service of God, and the Promises; whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all God Blessed forever Amen.2 This Love of God towards them he sheweth. 1. by his Sorrow. 2. By his Affection. 3. By the Glorious Estate to which they were called: wherin the Mercies and Priviledges they enjoyed are particularly described. Whosoever considereth the Words shall find all this Spoken of the Jews as they were united into one Body church or Nation, called out of all other Nations to the fruition and Enjoyment of the Means of Grace, with a Designe that therby they might be brought to Eternal Glory. And that by their incorrigible perversness they had Stript themselvs of all those Priviledges that were the Effects of Gods Love towards them. This Perversness, and the Misery ensuing therupon is that he lamenteth: And his Lamentation is the Effect of his Love: and his Love a Token that they were, notwithstanding their Perversnes originaly and primarily beloved of God, as well as that upon som Considerations there was som thing in them capable of being beloved. For man being made in God’s Image, is to love all that God loveth, and to hate all that God hateth; which he is obliged to do also as he is the friend of God. for which Caus, had not God loved them, S. Paul could not have loved them; and as He loved them, the Apostle loved them. What God loved in them, he loved; what 1 2

See Romans 9.6–33. See Romans 9.4–5.

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God hated in them, he hated. God loved them as they were Israelites, the seed of Abraham, and his Covenant people, the Lot of his Inheritance, capable of Salvation, and endeared by many Endeavors of making them a Glorious and Eternal Church throughout all Ages; and thus the Apostle loved them as also becaus they were his Brethren, or kinsmen according to the flesh. But as they were pervers, obdurat, Obstinat and rebellious, ingratefull for all Mercies, and incorrigible by any means, God hated them: And thus the Apostle hated them. He not only hated the Rebellion and Perversness in them: but hated them under the Notion of Pervers and Rebellious as God did, tho as God did, at the same time he loved them under the Notion of His Ancient people lying in misery, but capable, if themselvs would, of Glory. Which Love and Hatred, that they may be conjoyned towards the same people, our Savior sheweth by those Tears and by that compassion which the Apostle imitateth. For even Jesus him self wept over Jerusalem, when he saw all his Endeavors frustrated by their Wickedness; his relinquishing of them being an Effect of Hatred; but his Compassion, of Love. O Jerusalem, Jerusalem, which killest the Prophets, and stonest them that are sent unto Thee, How often would I have gathered thy Children together, as a Hen gathereth her brood under her Wings and ye would not! Behold your house is left unto you Desolate. Matt. 23.37. And again, Oh that thou hadst Known in this thy Day the things that belong unto thy peace.3 Having don this he sheweth more particularly that the Word of God was not altogether frustrated; For they are not all Israel, that are of Israel. The Children of Abraham after the flesh were not the Children of God but the Children of Promise were counted for the Seed. Those only being Counted the Children of Abraham; that followed the Steps of the faith of Abraham. Ro. 4. And those only the Children of God that were born again by the Word of God to his Life and Image. This Difference of People in the Church of Israel he saith was typified by Ismael and Isaak: Ismael being born of Hagar the Bondmaid after the Flesh, and deriding Isaak, that was born of Sarah according to the Spirit. And this is the Word of Promise, At this time will I com and Sarah shall have a Son. Concerning which it is worthily observed, that when Ismael was rejected, or cast out of his famely, and Abraham grieved, God told him, In Isaak Shall thy seed be called. 4 That is, I have chosen Isaak and his Posterity to be my Covenant People, and I will Continue the means of Grace among them, Him and his seed have I adopted, the Glory, and the Covenant, and the giving of the Law, and the promises shall be his, I will walk among them, and appear unto them, and I will be their God, and they shall be my people. Thus far Isaak and all his Seed were chosen. While Ismael was so far rejected, that being cast out of Abraham’s famely for his Misdemeanor, God had before determined to leav him to him self, so that if he would not be very diligent and carefull, he should lose all the Advantages and Means of Grace for as much as of his Grace unto Isaak he was resolved to continue it by his own care, only in his Family which he had chosen to nurture, lead, keep, and Exalt by his 3 4

See Luke 19.24. See Genesis 21.2.

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continual Goodness and Power. So then Isaak was chosen to the Means of Grace in such a Manner, that the Covenant of God should not go out of the Mouth of his seed, nor of his seeds seed,5 God himself being pleased in case of their Defect, to use Means for the continuance of the same. Yet so that in his family there might be a Mixture of Good and Bad; and even unto them that enjoyed the Means they might be Effectual, or not Effectual; and wheras they might all be alike Evil, and by their Carelessness and Impiety render the Mercies of God and the Means of Grace ineffectual, He was resolved to com in with the Riches of his free Grace unto some, and leave others to themselvs: of which we have a Type, or Instance of the Example in Jacob and Esau. for which caus it is said, And not only in this, but when Rebecca also had conceived by one, even by our father Isaak the children being not yet born, neither having done any Good, or Evil, that the Purpose of God according to Election might Stand, not of works but of him that calleth, it was said unto her; The older shall serve the yonger. As it is Written, Jacob have I loved but Esau have I hated. Here is an Embleme of what God is pleased to do in them among whom the Means continue; for neither were they all the Seed, that were the Seed of Isaak. If any sold his Birth right as Esau did, even in the church, he is in danger of being destroyed, as well as the seed of Ismael who were out of the church. But some of them, as Jacob was, should be secured and made to stand by the Supereffluence of his Grace, and those are Elected, even to Grace it self, and to final perseverance: In which respect it is said, Jacob have I loved, but Esau have I hated. So that here (in mine Opinion) we hav the Election of Nations, and of Particular persons set before our Eys. Esau left in his sin as a particular person, and without the means of Grace, as the head of a Nation, Jacob as a particular person chosen to Grace, and to the Means of Grace as the Head of a Kingdom. The Apostle reflecting on those words, Jacob have I loved, but Esau have I hated, least any should think God unrighteous in these proceedings urgeth a Question: What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. By which words he intimateth, that God was righteous both to Jacob and Esau: but when Esau had made him self obnoxious to the Wrath of God for his unrighteousness in neglecting the means as well as Jacob, in Justice he neglected the one, and in Mercy he Saved the other: the Election of Jacob being a Work not of Justice, but Mercy and Compassion. Compassion implies Misery: and mercy, Guilt: for he that is miserable needeth compassion, and he that is guilty standeth in need of mercy, when in Justice he may be destroyed. So then God was righteous to both, in that he gav them Means of discharging their Duty, and proposed Rewards and Punishments before them: but being liable to punishment, he had mercy on Jacob, but not on Esau: For tho he cannot say, I will be righteous to whom I will be righteous; and Just to whom I will be just; it being necessary to be Just and Righteous towards all, and not lawfull to be unrighteous or unjust towards any: yet he may be Mercifull and Compassionat to whom he 5

See Isaiah 59.21.

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will, Pardoning Som and destroying others. 6 So then it is not of him that willeth nor of him that runneth, but of God that sheweth Mercy. By which words the Apostle implieth all to be in the same Estate of Guilt and Rebellion: this contempt of theirs introducing a New Dispensation of Mercy insteed of Righteousness; and Compassion, insteed of Justice: and all Mankind being involved in one Common Rebellion, God now ruleth in the World by his absolut Grace, and converting or Sanctifying whom he will, the Election and Salvation of evry Soul is to be ascribed to him: but it is not of him that willeth, or of him that runneth, but of God that sheweth Mercy. The reason is, becaus God Giveth this and that person Grace to will and run, who tho he enjoyed all the means would other wise neither have willed nor endeavored to run that he may obtain. For the Scripture saith to Pharaoh, even for this same purpose have I raised thee up, that I might shew my Power in thee, and that my name might be declared throughout all the Earth. I foreknew thee that thou wouldst be an obstinate and Rebellious Person and yet I determined to make thee a King, and have raised thee up from nothing to a Throne;7 that I might make use of thy Rebellion to the Benefit of the whole World, making them to see my Power that know it not; that my Name might be declared throughout all the Earth; that they who by their Apostasy have lost the Knowledge of God, in the Light of my Glory and Fame upon thee, might recover the same, and convert and be healed. For when men will be Evil; nothing becometh the Divine goodness more then to bring Good out of Evil; nor is any thing more agreeable to Divine Wisdom, then to make use of the Rebellious for the promoting of his main Designe, and the Attainment of his Great End, the Salvation of the World. Therfore he hath Mercy on whom he will have Mercy, and whom he will he hardeneth. That is, Whom he will he leaveth to him self, and whom he will he saveth, being guided in his Choise by his Justice, Wisdom and Goodness, chusing and refusing as he shall see most Expedient as being conducive to the Happiness of his Holy Servants. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his Will? To this Question the Apostle might have answered, that all have resisted his Will: for the Will of God is twofold, either his Will as a Creator, or his will as a Judge. His Will as a Creator is what Creatures his Works shall be; what Endowments, what Abilities, what Laws, what Strengths they shall have, and what Condition they shall be placed in. And this Will none can resist. His Will as a Judge is What he requires and desires at their hands, what Works they should do, and in what manner, it being determinately this, that Men shall do Good works freely: which he earnestly desires of them, but as earnestly desires them to do them freely, and of their own obedience. And this Will may be resisted, and is resisted evry day. But the Apostle knowing the Incorrigibleness of Men, and the Unseasonable Evil of Disputing Nice Points in those Days of Persecution, 6

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when as yet the Fundamentals and first Principles of Religion were scarce laid, chuseth rather to silence all Debates, by imposing an implicit Belief of Gods Righteousness, then to enter into long and tedious discourses of the Hidden Reason of God’s Ways, yet leaving Seeds and Intimations Enough for more peaceable and Brighter Times. Therfore he rejoyneth, Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the Potter Power over the Clay, of the same Lump to make one vessel unto Honor and another to Dishonor? What if God willing to shew his Wrath, and to make his Power Known, endured with much long suffering the vessels of Wrath fitted for Destruction; and that he might make known the riches of his Glory on the Vessels of Mercy which he had before prepared unto Glory? He first stoppeth the Mouth of all Carnal reasoning; partly by reason of the Blindness and Imbecillity of men, the Scriptures being Written and published for all, and a positive Explication of all the Depths unsuitable for their Eys, who are not able to penetrat into them and partly by reason of the Rebellion and incurable perversness of the vulgar. Then secondly, he sheweth God’s absolute Power, which over his Creatures is altogether as Great as that of a Potter over his Clay. And tho some may take this for his Power as a Creator, and so be satisfied, yet lest any should suspect the Beauty of its use, he addeth that which discovereth the Power of a Redeemer and a Judge to be here understood. by speaking of his Wrath, Longsuffering and Mercy. As a Creator God used his power aright for the Glorifying of his Wisdom and Goodness: And tho no Potter had more Power over his Clay then he had. yet he made all, Angels and Men in his Image, and made their End to be Eternal Glory acquirable by Righteousness. When therfore they themselvs had provoked his Wrath, he might very justly use his Power as a Judge, to shew his wrath, and to make the Power known which they had put into his Hands: tho with much long suffering he did endure the vessels of Wrath fitted to destruction: and might lawfully make known the Riches of his Glory on the Vessels of Mercy. They being all by rebellion now another way like clay in his Hands. for even as a Judge he had as much Power over them as a Potter over the Clay, of the same lump of Dirty and Rebellious persons to make Vessels to Honor or dishonor. And wheras he hath rejected all others, he hath prepared us unto Glory Even us whom he hath called, not of the Jews only, but also of the Gentiles. As he saith also in Osee, I will call them my People, which were not my people, and her Beloved which was not beloved. And it shall come to pass, that in the Place where it was said unto them, Ye are not my people, there Shall they be called the Children of the Living God. Here it is apparent, that the Apostle speaketh concerning Election unto the Means of Grace, for as much as he speaketh concerning the Election of Kingdoms and Nations, the End and Benefit of which Election is the Planting of the Gospel among them. Israel being rejected, and they being now the Chosen People of God as Israel was, for what was said to Israel when it was called to be his Church, is said unto them, I will be your God, and ye shall be my People: of which nevertheless Great Numbers may be damned. Esaias also crieth concerning Israel, Tho the Number of the Children of Israel be as the Sand of

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the Sea, a remnant shall be saved. Unto which he addeth, For he will finish the Work, and cut it short in Righteousness; becaus a short work will the Lord make in the Earth. The Meaning is, Tho the Number of the Revolters in Israel be as the Sand of the Sea, a remnant shall be saved: For tho God Desireth a Righteous kingdom, and leaveth men to themselvs for that reason; yet seeing all are gone astray, and it is a vain thing to continue always calling a Rebellious people, he will finish the Work and cut it short in righteousness, he will no longer persuade, but illuminat and convert, becaus a Short Work will the Lord make upon the Earth: should he forbear to make bare his Arm, he might call Millions of Ages before the Celestial Mansions would be filled: that therfore the Consummation of the Age might be hastned he will prevail by his Glorious Power upon the Minds of his Elect, and a remnant shall be saved. For as Esaias said before, Except the Lord of Sabaoth had left us a Seed, we had been as Sodom, and made like unto Gomorrha. That is the Rebellion of Man was so great that had not God exceeded the Dispensations of his Grace in a Righteous Kingdom, where the Subjects are left free to themselvs, and Converted a Remnant by his own Power, we had been utterly Desolat, or every one Destroyed. The words of the Prophet being these, And the daughter of Zion is left as a Cottage in a Vineyard, as a Lodge in a Garden of Cucumbers, as a besieged city. Except the Lord of Hosts had left unto us a very small Remnant, we should have been as Sodom and we should have been like unto Gomorrha:8 The Whole Church had been destroyed like Sodom and Gomorrha. Where note that the Apostle useth the Example of Gods ancient Proceedings in the matter of Election, and applieth this place of the Prophet therunto: which otherwise one would hav litle thought it should extend so far. Gods Methods in things Temporal being answerable to his Proceedings in things Eternal. What shall we say then: Even this, that the Gentiles which followed not after Righteousness, hav attained to Righteousness which is of Faith. Here is free Grace to them. That which they sought not was brought unto them. They were Children of Wrath as well as others, walking in Darkness, Rioting and Wantonness, and or ever they thought of it they obtained Mercy and Truth and Righteousness. But Israel which followed after the Law of Righteousness, hath not attained to the Law of Righteousness. Wherfore? Becaus they were not Beloved? God Knoweth: No: they were beloved. It was becaus they sought it not by faith; but as it were by the Works of the Law. Error, and fals Opinion hindering them from Heaven more then Drunkenness Adultery and Idolatry hindered the Heathens: For they Stumbled at the Stumbling Stone; As it is Written, Behold I lay in Sion a Stumbling Stone and Rock of Offence: which was spoken, not as if God resolved to Entrap and Ensnare his people, making Christ a Stumbling Stone on Purpose that they might fall; but by way of Prophecy, becaus God in his Omniscience foresaw what they would do: as he did in his Song that testified against Israel. Deut. 32. He saw the Builders would reject the Corner stone, which nevertheless must be made the Head of the Corner. And yet David prayeth that their Table may be made a Snare, and a Trap and a Stumbling block, for a Recompence unto them. Ro. 11.9. That 8

See Isaiah 1.8–9.

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which should have been for their Welfare destroying them as a recompence for their former Evil and Wicked Deeds. Their present Hypocricie, Pride, and Covetousness, meeting with and Confirming the Deeds of their fathers. As our Savior saith, ye shew that ye allow the Deeds of your Fathers.9 And therfore all the Idolatries and Rebellions and Murders particularly of the Prophets all whom they slew, were required of that Generation: Who for an Accomplishment of all Iniquity killed the Prince of Life. Nevertheless the saying is true, And whosoever believeth on Him, shall not be ashamed. Which as a Corrective, and a Close of all, the Apostle endeth this Discours, that he might secure and Comfort the Minds of men. It being also one as if he should say, What ever Scruples, Difficulties, or Doubtings trouble you further about this Matter, here is Encouragement enough for you, Whosoever believeth on him shall be saved.

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See Luke 11.48.

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That Israel, notwithstanding this Decree of their Rejection might be Saved the Apostle Witnesseth in the next Chapter, by Praying for them: Brethren, my Heart’s desire and Prayer to God, for Israel is, that they might be Saved.1 He saw that by rejecting and killing our Savior their Nation was broken: but knew very well that his Love and Merit was such that their Repentance should be accepted for their Particular Souls. For other wise had he foreseen their inevitable destruction, in the Positive and Immutable Decree of GOD: God’s Will being absolut and Absolutly seen, must conclude his to will their Damnation. For whatsoever God Willeth we must Will, when we see his Will both for Matter and Manner; tho being Ignorant of it, presuming that he is Good to all, we are to pray for all Mens Welfare: tho possibly they may be ordained to everlasting Perdition. But if it be revealed to us, and we know they are rejected: God saith to us as he did to Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? 1. Sam. 16.1. And the Apostle telleth us, There is a Sin unto Death, I do not say that ye should pray for it. 1. Jo. 5.2 And the reason is, becaus it is a Clear Token of God’s Will and purpose immutably to destroy such a Person Whose Will gives the Law to ours.3 Neither may we contradict our daily Prayer, Thy Will be done; by saying Lord I see thy Will is irreversible, I pray thee to alter it. But our Savior hath taught us, if it be possible to pray, let this Cup pass from me; or from any other. S. Paul therfore saw it was Possible for the residue of Israel to be saved, who were distinct from the Elect. And he urgeth for them the very same Argument that moved God to have Mercy on him self. For I bear them record that they have a Zeal of God, but not according to Knowledg. For they being ignorant of Gods Righteousness, and going about to establish their own Righteousness, have not submitted themselvs to the righteousness of God.4 Verily no man living was fitter to urge this Argument then him self; for it had been just his own Case. Who was before a Blasphemer and a Persecuter and Injurious: but I obtained Mercy becaus I did it ignorantly, in unbelief. 1. Tim. 1.13. For Christ is the End of the Law for Righteousness to evry one that believeth.5 Which the Jews not knowing (I speak of them that are distinguished from the remnant of the Elect) they were capable of Mercy, and might be saved. Which the Apostle further proveth by the facility of faith and the Easiness and nearness of Evangelical Righteousness. For saith he Moses describeth the Righteousness of the Law, that the Man which doth those things shall live by them. But the Righteousness which is of faith Speaketh on this Wise, Say not in thine heart Who shall ascend into Heaven? that is to bring Christ down from above. Or who Shall descend into the Deep? that is to bring 1 2 3

4 5

See Romans 10.1. See 1 John 5.16. Marginal comment in Script B: Yet was not this Will of God Executed soe much out of his Sole Soveraignty: he delighting not in the destruction of any but for Sauls Iniquity. See Romans 10.2–3. See Romans 10.4.

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up Christ again from the dead. But what saith it? The Word is nigh thee, even in thy Mouth and in thy Heart: that is the Word of faith which we preach, That if thou shalt confess with thy Mouth the Lord Jesus, and shalt believ in thine Heart that God hath raised him from the dead, thou shalt be saved. 6 That is to say. What the Law biddeth us under the Covenant of Works, when it saith, do this and live, it is as hard, as if it should bid us scale Heaven, or being sunk into the Depth come up again of our own accord. No man living being able to fulfill the Law now he hath Sinned. But the righteousness of faith telleth us ther is no need to go up into heaven to fetch Christ from above, for he was pleased to com of his own accord. He already hath left the Throne of Glory and Suffered Death for us. Nor is it necessary that any one should go down to rais him from the Dead, that by his Resurrection we might be confirmed in our faith that he is the Christ, and hath Compleatly satisfied for, and paid our Debt. These hard Works, and impossible for us to do, are don already. All that is left to us to perform is to believ in our Heart and to Confesse with our Mouth, that which is offered to our Eys and Ears, and by the Preaching of the Gospel, is brought to our Doors. For with the heart Man believeth unto Righteousness, and with the Mouth confession is made to Salvation. For the Scripture saith, (again he useth that Memorable saying) Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek. For the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the Name of the Lord shall be saved.7 Hertofore it was the Gentiles Priviledge that he was joyned with the Jew; Glory, Honor, and Peace to evry man that worketh Good to the Jew first and also to the Gentile:8 Now it is the Jews Priviledg to be united to the Gentile. For as they were God’s ancient Inheritance, and unto them were committed the oracles of God. they were preferred much evry Way: Ro. 3.1.2. But as they were the Betrayers and Murderers of Christ, and which is yet worse, Rejectors of the Gospel they were in worse Case, and inferior to them. Yet they might be saved. For there is no difference between the Jew and the Greek in this respect: For the same Lord over all is rich unto all that call upon him. And if they will call upon the Name of the Lord, that is, in and through Jesus Christ, they shall be saved. By which Words the Apostle, after he hath discoursed concerning the hidden and deep things of God’s Decrees, cometh forth again into the Common Light; and sheweth the General Means of Salvation conceded to all; and that together with the Gospel is preached to evry one. Of which truly it is Necessary to Speak som thing, becaus it is the Point wherin all the Efficacy of God’s Proceedings mainly consisteth. Let us reason a little of the Righteous Acts of the Lord. Should a King, offended by Rebellious Subjects, whom he hath driven by force out of his Blessed Territories where was no want of any Good thing in the Earth, persue 6 7 8

See Romans 10.5–9. See Romans 10.10, 11–13. See Romans 2.10.

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them beyond the Sea, into an Iland of Misery, where all their Ships being destroyed they were pent up to famine and Darkness and Death, make Terms and Propositions of Peace. He could do no less then offer them Glorious and Peaceable Enjoyments upon the Condition they will returne. And yet that is impossible unless he sendeth them means. Should he say, Come over hither, and I will forgive and receiv you to Thrones, and make you all to live like Kings, and ye shall enjoy Wine and Oyl and Gold and Light and Joy and be my Friends, they might readily answer We have neither Ship nor boat nor Plank no Board, other wise we are willing and ready to com, and tho they come not yet be innocent: that is in reference to their tarrying there, which is no disobedience to that command; But a matter of Necessity; for they are desirous of Happines and willing to come. But if he make a Bridge for them, and then call them and they refuse to come, He is Mercifull to them for their first Rebellion, and they adde a New one. They reject their Kings Command, and may justly perish in that inveterat Wilfulness wherby they second their first Crime becaus his Law commanding them over aggravates their Crime becaus it is Gracious. But if he make a Bridge half Way and deludes their Hopes, ceasing there, and inviting them. They may justly say, It is true indeed you have begun a Bridge, but it is ended in the Middle; make your Bridge Perfect, and we will all Come over. If he make up all but the last Arch; they may say, The Bridge is not Perfect. and we cannot come to it; should we come down in the Water, and touch it, it is Exceeding high and we cannot get upon it: it is all one as if it were unmade. Their plea still is true and righteous. But if he make the Bridge perfect, and invite them over, to Territories more Pleasant and Glorious then before; and they then refuse to come; the Madness is intollerable: and they have no Excuse, their Enmity is inveterat that will not be cured by all this kindness, and their Malice incurable. There may they be left justly to perish and the King in his Severity is very Glorious, his very Mercy making his fierceness more Illustrious, and shedding a Beauty upon his Sorest Indignation. But if yet, he will stretch forth his Hand over the Sea, and take some of those Miserable Rebels over by force, and shew them that New Kingdom which he hath designed for them, and by the kindness of his Behavior converting them send them back again to persuade the Residue by telling them how sure they are of the Kings Love, what Beauty and Glory themselvs have seen, what Happiness they live in on the other side, especialy in that New and Remoter Kingdom the King hath gotten since their Rebellion; and that remonstrating the Baseness of their Ingratitude unto them, shall give them the Reason of the Kings ways, and tell them, He hath taken us over on purpose that we might see the Place, and hath now sent us back to persuade you: but is resolved to see your faith in his Goodness, your Penitence for despising all former Obligations, and your Ingenuity in coming of your own accord, he will give him self the Pleasure of these or els never receiv you: truly if they rebell then, and he hath ever a Worse and baser Prison in his Kingdom, it is fit they should be cast in thither: for they had the Means and would not come over. It is a sure signe that the King is Gracious, and loved them

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exceedingly; tho he was not foolish nor would prostitute his Majesty utterly to contempt, and therfore destroyed them. This Picture sheweth us the Beauty of God’s Proceedings. GOD is the King; Man: is the Subject; for sin he is driven out of Paradise; divine justice persues him to the Iland of Misery; there he is left to feel the fruits and effects of his Rebellion, and a litle after invited and persuaded over: the Sea being the Distance between God and him, occasiond by the Fall. And the Miserable Iland, the Cursed Earth into which he was banished; or spiritualy Hell, and Guilt, and Shame. Had God invited man to Him self, and promised him a Mansion in Paradise or Heaven, but prepared no Means for Man’s return, man might hav been Excusable tho he refused to com. Had he wrought som means, but not all; he was still Excusable. But having wrought and don all that was necessary, still continuing to persuade and invite the miserable and sinfull Offenders: if after all, they refused, they were justly Miserable; more Guilty and Miserable then before. This is the Case: and that we may make it more perfect let us compare the Means of Grace to a Bridge, even this Bridge that reacheth from Misery to Happiness, and even from Sin to Glory. It must be a Mighty one and an exceeding High one, evry Arch as wide as the Skie, and the Length infinit becaus the Distance, is infinit between sin and Glory. The Arches are several Means that are used. The first of which is Love in the Bosom of God, infinit and Eternal Love towards the Sinner: and truly this is a Great Step towards all. The Second is an Effect of this Love, and that is the giving his Son to be our Savior, to satisfy Divine Justice that pleads against us and to Merit Eternal Blessedness for us. The third is a Mitigation of the Law, and giving us new Conditions which we are able to perform. For if we are bound to fulfill the Law in our own persons, it is as leif we had no Savior: and therfore God hath changed the Covenant and put faith and Repentance in the Place of personal unerring Righteousness. That also is a mighty Arch yet not quite as Great as the former. To repent and believ is very Easy were it not for some Impediments and Obstacles, which that they may be removed we must of Necessity receiv the Holy Ghost, to the intent that being endued with Power from on high we might overcom the World the Flesh and the Divel. Enemies that stand in our Way. And this we are not able to attain by Nature: not as if, were there none of these any man could repent and believ without the Holy Ghost. But God’s Love is the Holy Ghost. And he that seeth and feeleth and enjoyeth it, is a Temple of the Holy Ghost; for he believeth and receiveth it. But more is requisit to make us Temples, his Entrance being hindered by many difficulties, Lusts, and Oppositions. That therfore we may be Temples of the Holy Ghost must be put into our Power and that is the 4th Arch, which is made for us for it is built upon the Promises, If any man lack Wisdom let him ask it of God, and he shall receiv. and that other How much more shall your father which is in heaven give his Holy Spirit to them that ask him. 9 But our Prayers are imperfect, and God is of Purer Eyes then to behold the least Iniquity. Who can bring a clean thing out of an unclean? Not one. 10 Nothing that is unclean 9 10

See James 1.5 and Luke 11.13. See Job 14.4.

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can be accepted with God, and so the Prayers of the Wicked cannot be Heard. Truly there are two kinds of wicked men. Wilfull, Malicious, obstinate etc. And the Prayer of these is Abomination to the Lord;11 or men defiled with Guilt, but relenting, and these are not counted Wicked by the Covenant of Grace. For they that hate sin and flee from misery and desire Happiness and do their best; tho their prayers are not perfect yet the Spots and Blemishes of them shall be don away in Christ and they shall come up with Acceptance into his Ears. Which being the most material Point and the Nearest Arch almost of the Bridge, is the very thing we are now upon: for which caus God took care that this Promise should accompany the Gospel to the Greatest Sinners. Whosoever shall call upon the name of the Lord shall be saved. That is whosoever shall pray earnestly and importunatly, shall receiv the Grace which he wanteth, and be endued with power from on high: to discharge evry Duty that is required at his hands; tho he be never so weak in himself, never so encomberd with Impediments, that are inevitable and necessary by reason of his Corrupted Nature. This one would think maketh the Bridge perfect; but there is one Arch more Necessary, and that is the Tidings wherby all these Joyfull Assistances are brought to the Knowledg of Man. And of this the Apostle Speaketh in the very next Words. How then shall they call on him in whom they have not believed? and how shall they believ on him of whom they have not heard? and how shall they hear without a Preacher? and how shall they Preach except they be sent? As it is written, How beautifull are the feet of them that preach the Gospel of Peace, and bring glad tidings of good things? But they have not all obeyed the Gospel, for Esaias saith, Lord, who hath believed our Report? So that faith cometh by hearing, and Hearing by the Word of God. But I say, have they not heard? Yes verily, their Sound went out into all the Earth, and their Words unto the Ends of the World.12 Evry one of these Arches is so necessary, that without any one all the rest are to no purpose. Without the first, which is Divine Love to Sinners, there could be none of them; without the Second, ther could be none that follow: for the Death of Christ is that which satisfyeth Divine justice, and purchaseth all the Residue. Without the third the Death of Christ would be made vain: for tho Justice be satisfied, yet if impossible Conditions be still required, it is to no purpose that Christ Died. Those conditions which in themselvs are feisable without the Gift of the H. Ghost are unattainable. And if that Gift itself were unattainable all the precedent Means and Condescentions would be Nothing. A determinat Purpose therfore to accept of those Prayers we are able to make, is as necessary as any. But that being granted, nothing more can be desired, but the Discovery of these things. And by that the Passage is perfect, the Bridg reacheth from End to End; and whosoever will, may be saved. All these Means being made void, God taketh som by his own Arm, and by opening their Eys, as it were, carrieth them over the Sea, and sheweth them the Treasures and the Joys of a more Glorious Kingdom, that of Heaven instead of Paradise; where 11 12

See Proverbs 15.29; 28.9. See Romans 10.14–18.

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even by the Fall and Sin it self, Grace and Happiness are augmented; and having seen the Blessedness, he sendeth them back to persuad the residue. No figure is able to paint forth the Glory and Beauty of Gods Decrees. Which are so great in Righteousness Grace and Mercy that the tongue of Angels and Men is but sounding Brass, and a tinkling Cymbal, the Heights and Depths of his Eternal Love being unexpressible.13 But this may serve to assist our Imagination, tho the Goodness of GOD infinitly exceed it. But I say, Did not Israel Know? first Moses saith, I will provoke you to jealousy by them that are no People, and by a foolish Nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not, I was made manifest unto them that asked not after me. But to Israel he saith, All day long have I stretched forth my Hands to a disobedient and gainsaying People.14 So then Israel knew all these things, but were obstinat and Rebellious. By this knowledg and by this Means made Known, they might be saved: but they refused; And yet may be saved, if they will returne. Thus the Decree of Election hindereth no man’s Salvation; and thus the 10th Chapter healeth the Inconveniences that may arise.15 by misunderstanding the 9th . Smoothing, Polishing, and Explaining its Difficulties. In which, those principall Difficulties that arise, in the following Sections shall Particularly be opened.

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See 1 Corinthians 13.1 and Ephesians 3.18. See Romans 10.19–21. Section XXVI was to have started originally at this point.

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In the Nineth Chapter to the Romans, it may be noted first of all that there are two Kinds of Election Spoken of, National, and Personal; and two Ends of Election Proposed, Grace, and the Means of Grace: tho some so see the one, that they see not the other. Dr Hammond in his Commentary upon the New Testament, treating concerning the Election of Jacob, and the forsaking of Esau, fixeth on the National Election of Israel to the Means of Grace, as most agreeable with his Hypothesis; but that Isaak and Jacob were also personaly Elected to Grace it self is very manifest, especialy the later, if we consider his Life and Actions. For as many Vices appeared in Jacob as did in Esau. His denying to give Esau Pottage when he was faint was an unbrotherly Cruelty; tho Esau was weak in not rather Dying then selling his Birthright. His taking advantage of Esau’s distress, and offering with so small a Price to bereav him of his Birthright, was a breach of that Royal Law What ye would that men should do unto you, do ye likewise unto them.1 For had he been in Esau’s place he would not have sold his Birthright for so small a price, at least he would have counted that an Injurious offer. Esau hated Jacob and sought his Life. But Jacob supplanted Esau, deluded his Father Isaak with a lie, and coozened him of the Blessing. Yet God connived at these indirect Means, tho we do not hear of Jacobs expresse Penitence for these things: that we might see the Riches of his Absolut Grace. And Esau found no place for Repentance, tho he sought it with Tears carefully:2 that in Him we might see an Example of God’s Severity, For when Sinners are obnoxious to Divine Justice: the least Sin deserving Eternal Damnation, God hath an infinit Liberty for the Exercise of Severity or Mercy, as himself listeth, and of exercising both in a most Beautifull Manner. Yet that we may not think either Jacob Impenitent, or Esau’s repentance vain, it is certain that no Grace giveth Salvation without Repentance; nor can any true Penitent fail of Grace, nor consequently of Salvation. The Blessing and Dominion were unacquirable by Esau’s Repentance; so was the immutable Decree of continuing Grace in his Family. But salvation upon Condition was acquirable still, both to him and his; and doubtless if his Penitence was such as it ought, he was saved. And if his Posterity would be carefull, they might also retain the Means of Grace among them. Tis true, God would not reveal him self to them by Visions and Miracles unless they would diligently seek his face; as he was resolved to do in Jacob’s house, that they might seek his face: But his Ear was open to hear his Prayer, his Eyes were upon him to see his Deeds, and the Saying was true, God is no Respecter of Persons, but in evry Nation he that feareth him, and worketh Righteousness is accepted of him.3 Esau did live a very Temperat and Sober Life, he was humble to his Parents, and appeased toward his Brother, and lived many Days peaceably with him. Perhaps he was Penitent and might be saved. And of Jacob it is true, that after his departure for fear of Esau he was very Holy. He prayed for success, he 1 2 3

See Luke 6.31. See Hebrews 12.17. See Acts 10.34.

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anoynted the Pillar and vowed his Tenths, and lived most uprightly and purely with Laban. There was litle signe of it in him before. But God that appeared to him, illuminated and sanctified him, and his Grace was with him. By which you may see that all this Difference proceeded purely of free Grace. God pardoning Jacob so much, and Dealing with Esau so severely: especially if Esau was cast off, and never repented. For God may justly withdraw his Grace after it hath been abused the first time. And then is the Saying fulfilled, He hath mercy on whom he will have Mercy and whom he will he hardeneth. Which it is no Injustice to do, since if he pleased he might that very Moment cast the Offender into Hell. If therfore he forbear the Execution a little time, and maketh use of his Rebellion to his Glory, or som Acts of service which certain relicks of Goodness may incline him to, (as a King may reprive a Condemned person, and use his Service certain yeers) Yea if to make his Power Known, he endure with much long suffering the perversness of such, still leaving them to their own Counsels as he did the Amorites becaus their Sins were not yet full, that by multiplying their Sins, they might be vessels of wrath fitted to Destruction, he neither impelling, nor compelling them to do them, but rather sincerely forbidding them: His Mercy is Magnified in deferring their Torment and in giving them time to repent: and yet his Wrath is kindled to see them abuse those remainders of Grace he leaveth with them, and the Liberty they enjoy so perversly. But in very deed, that all the World might see the freedom of his Grace, and know the Condition they have brought themselvs into by their Rebellion wherwith they have frustrated all the means, God did purposely prefer the Yonger before the Elder: intending to make this Act Known to all the World, as a Mirror wherin they might see they were absolutely in his hands as Clay in the Hands of a Potter; be sensible of their Rebellion, and be humbled for it, and knowing their Corruption, which maketh it an infinitly Miserable thing for a man to be given up to his own Counsels, (which is som times threatned as the Great last Judgement) seeing their Defect and Pronness to Evil, without it to lean only on God’s Grace, and not at all on themselvs, and to becom more Vigorous and diligent in praying Earnestly for Grace. For he hath need mightily to bestir him self that is left to his own Counsels. and tho by slothfulness of Hands the Hous falleth thorow, 4 yet diligent hands may build it. And Grace seldom leaveth any so, but by Prayer it may be recovered. In saying that Esau might be Saved, we imply that many others that are not Elected as Jacob was might be saved. And that God hath not cast away his People which he foreknew.5 but ordained all them to Salvation whom he foreknew that they would repent and believ. All these therfore are in like maner Elected, their Number is uncertain. That is, it is uncertain in reference to his Decree, becaus his Will hath left it free; they may be more, or less: but it is certain in his foreknowledg, for his Ey seeth them all. But Elected they are. for they are chosen to Salvation by the Covenant of Grace. As therfore there are two sorts of Election, so likewise are there two Sorts of Elect. One being according to the Covenant of 4 5

See Ecclesiastes 10.18. See Romans 11.2.

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Grace, the other according to absolute Grace. They are Elected according to the Covenant of Grace that voluntarily repent and believ, of which Number some perhaps there are by the Instant endeavors of the Precisely Elected, and the Vast infinit Means God hath introduced into, and blessed the world with, by them. The other Elected according to Absolute Grace, are a set and determined Number that can be neither greater nor smaller, whom God is resolved to convert in their Rebellion and Bring to Salvation. In which respect these are said to be more Beloved then the other: tho if there were any of the other, they would, in time be more lovely then these. And becaus they would be more lovely, God desireth that way chiefly to bring them into Glory. And Election being taken in this general and Comprehensive sence, it is truly said, that None but the Elect can be saved. That there is an Election to the Means of Grace, distinct from these two, and that all that are called, are in general Elected, is manifest becaus they are chosen out of the World, as Israel was. And how Glorious a Benefit this is, those Words sufficiently declare. Even us whom he hath called, not of the Jews only, but also of the Gentiles. As he saith also in Osee, I will call them my People which were not my People, and her Beloved which was not beloved. And it shall come to pass, in the place where it was said unto them ye are not my people, there shall they be called the Children of the Living God. v. 24.25.26. Which words being Spoken of all them that are outwardly called, cannot be understood of the Precise number of the strictly Elect. but must be understood of Nations that are converted to the Profession of the Gospel. Whose Blessedness is signified in this, that they are beloved: they are all owned to be the Children of the Living God: his Golden Candlestick is in the Midst of them, and he walketh among them.6 They are made Partakers of his Ways in all Ages, his oracles, his Miracles, his Laws and Promises, are theirs, and the Gate of Heaven is open before them. God desireth that they should all be saved, and if they will Walk obediently, they shall. But yet they may be damned, and for their Carelessness and Ingratitude many will, even of those to whom he saith, I will call them my People, and my Beloved: The Desired of my Soul; and the Bride of the most high. By all which it is manifest, that the Apostle speaketh here Of a National Election; taking occasion so to do from the rejection of the Jewish Nation, and the Choise of the Gentiles. Yet this Excludeth not a Personal Election, but rather inforc it. For if upon the foundation of universal rebellion, God hath Power to call when he will, and whom he will: to leav this Nation and chuse another: yea to forsake ten Generations and come in another. or to leav twenty Ages, and at his pleasure in such an Age to visit that Nation, that had before been rejected, so that she that was not Beloved is now called his Beloved. much more hath he power to do this unto particular Persons, of which also in this Chapter there is a large Description. For I will have Mercy on whom I will have Mercy, and It is not of him that willeth, nor of him that runneth, but of God that sheweth Mercy, plainly relateth to particular Persons. And it was inevitable, but that Jacob and Esau, Isaac and Ismael, must bear the Persons of particular Persons: their Example, at once discovering a National and personal Respect in Gods decrees. Thus have we noted som thing more important and Material in that 9th to the Romans. 6

See Revelation 2.1.

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Notwithstanding all that is contained in this Book, it is still said, Jacob have I loved, and Esau have I hated. The children yet being unborn, before either of them had don good or Evil: And expressly for this End, that the Purpose of God according to Election might stand, not of Works but of him that calleth. In defence of which, the Apostle sheweth God’s Sovereignty; and by the Consideration of a Potter’s Dominion over the Clay, sheweth God’s absolute Power over the Creatures. It is manifest therfore that he hated Esau from Everlasting; and being able to do with him what he pleaseth, in the good pleasure of his will he made him a Vessel of Dishonor. And who is there that can say unto him, Why hast thou don so? It should seem therfore that the Decrees of God reach further then to the Matter of giving, or forbearing to give, Grace; and that they end absolutely and irresistibly in Esau’s Damnation: And that without any respect had to his Works, Esau was a Reprobat and a Vessel of Wrath from Everlasting. This being the only Great Objection against this resolution of God’s Decrees, I think it meet particularly to be opened; and shall think my self happy, if I may produce such conceptions about it, that shall any way be beneficial to the Church of God, either in promoting her publick Peace, or in satisfying her Private Doubtings. For a true and genuine Explication of this Place, is of high Concernment both for the Comfort and Learning of Christians as also for the Removal of Stumbling blocks, Offences and Scandals, Induration, Presumption, and Despair, within; and Reproaches without among Atheists and Enemies. For cleaving too Criticaly and Strictly to the Letter, Jacob have I loved, and Esau have I hated, Some men have formed such a GOD, that even a Saint him self cannot love him: as if they went about to sow the Seeds of Enmity between God and Man; and, after the Manner of Tale bearers, by rendering him Odious; to stir up the Hatred of his Enemies, and of all those whose Lips are moving behind his Back. But God is not in any thing Horrid or Deformed; His Counsels are all Glorious within, like the Kings Daughter:1 His Decrees are his Will: His Will, his Essence; His Essence, infinitly Wise and Good and Beautifull. For GOD is Love. 2 His Love is the Fountain of all Happiness, and the Object of all our Joy; It is his Purity, his Holiness, his Glory: And till we so relate his Decrees, that his Wisdom Goodness and Power shine in them, as brightly as in his Works and Ways, we apprehend them not; nor rightly describe them, till som thing appear in them, Convincing evry Soul in the whole World, and making evry Heart in love with the Beauty and Glory of them. It is true indeed that evry Scripture, as neer hand as is possible, ought to be interpreted according to the Grammatical Sence and order of the Words. But ever more respect is to be had to the Analogy of faith, right Reason and other places of Scripture. For, so to interpret one place as to contradict a thousand; to dissettle Articles of faith, and disorder pure and certain Reason, is not the 1 2

See Psalm 45.13. See 1 John 4.8.

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office of a good Interpreter: And all this they do, who understand this strictly according to the Letter. For supposing there were no more men in the World but Jacob and Esau, to be orderd as they were; yet if God, for Nothing, Hated Esau, and loved Jacob and before Either of them had don Good or Evil put the Difference between them, determining to save one, and damn the other; he hath utterly defaced and destroyed his Kingdom: a thousand places of scripture are fals; there is no such thing as Goodness and Justice and Glory in the World; there is no Sin, no Wrath, no disobedience, but all is Conformity to the Will of God in the Creature, and the Will of God is a thing Opposit to his Nature, and not only a Stranger but an Enemy to his Attributes. Which I should not dare to speak, but that it is so plain, that it is impossible to conceal it; so Clear, that the Greatest Favorers of his Opinion are fain to stifle their own Thoughts, to force reason, to wrest their own Apprehensions, not daring to own what their Souls do feel and know to be with in them. First, therfore we will over throw the false Sence; and secondly, we will endeavor (and we hope through God’s Grace successfully) to establish the true Sence of this place forever. That there are many Scriptures which cannot be understood according to the Letter all learned men do Know. Were some Places so understood they would overthrow all Kingdoms and Families in the World. Labor not for the Meat that perisheth, but for that which endureth to everlasting Life. Jo. 6.3 Being understood literaly, we must not labor for Meat and Drink, but only for Eternal Life. Here the Analogy of Faith and Reason com in, and (giving light to the Text) tell us We must understand it wisely, Labor not so much for the Meat that perisheth as for that which endureth to Eternal Life. For in the Scripture it is said, He that will not labor shall not eat and in reason it is manifest, that if none of us Labor the Fields will be over grown with Briers, and Thornes; the Earth being Cursed, and Labor since the Fall imposed on Men as a part of their Penalty. So, Swear not at all. Math. 5. 4 And again, But above all things my Brethren swear not: neither by Heaven nor by the Earth, neither by any other Oath. Jac. 5.12.5 a strict Commandment twice repeated, yet if literaly understood, Destructive to all Government and Judicature. For this caus, and becaus (with the same strictness) we are commanded to use yea and Nay and no more in our communication, and yet the Apostle in Weighty Matters speaking by the H. Ghost tho he did understand our Savior’s commandment and was guided by an unerring Spirit in penning the Scriptures and could not sin, He him self in the Scripture exceedeth yea and nay, to show that in weighty Cases so to do is not Evil. I protest by the Rejoycing of the Saints; I take God to record upon my Soul: Before God, I lie not. 6 And wheras our Saviors Laws constrain Angels and Men; long after these Laws, an Angel sware in the Revelation by him that liveth forever and ever. Rev. . . 7 Like unto this there is another place 1. Cor. 5.11. I wrot unto you in an Epistle, not to 3 4 5

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See John 6.27. See Matthew 5.34. Marginal note or revision in Script A perhaps intended to be inserted, but insertion point is unclear: This Text in the 9 th Ro. is no where twice. See 1 Corinthians 15.31. See Revelation 10.6.

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company with Fornicators. Yet not altogether with the fornicators of this World, etc. for then must ye needs go out of the World: But now I have written unto you, not to keep company, if any man that is called a Brother be a fornicator, or Covetous or an Idolater, or a Railer, or a Drunkard, or an Extortioner: with such an one, no not to eat.8 One would think this place being more Correct, should be less dangerous. And yet if it be understood literaly, then if any Wife hath a husband that is a Professor and a Christian, or any Child a father, or any Servant a Master, that Husband Father or Master being wicked, that wife or child or servant must Eat no more with him, which would dissolv all the families, and introduce all the Impiety in the World. Right reason tels us therfore, that this Precept of the Apostle is so to be understood as the Analogy of faith and the Law of Nature permit; for a Wife is bound by the Positive Law of God to obey her Husband, whether he be Good or bad, and is joyned to him during her Life; a Child is by the law of Nature bound to comfort his Father, And a servant by the force of Civil Contracts, his Promise and Faith and the Law of God, to bear with and observe his Master. Yet some not considering this Snare, extend this precept so far that they make it Contradictory to their Duty; and will rather refuse to Partake of the Body and Blood of Christ in the Holy Sacrament, then to Eat at the Lord’s Table if a wicked man be there: which is to dissolv all the churches in the World, as the other to rend and tear the Families in pieces. And, becaus these Scriptures are profitable to be understood, we shall name another, wherin the Apostle forbiddeth the Christians to marry with Infidels: Be ye not unequaly yoked together with unbelievers, and to com out from among them, and be ye separat. 2. Cor. 6.14. ad ult. Which being misapplied to the Church of God, it is impossible to expresse the Confusion that it worketh. The Words are the same wherever they are applied: And this makes ignorant and Sottish Men not perceiv the Mischief they do by misapplying them: they discern not the variation and change of the Sence. This maketh me many times to think of fire. Fire is the same, put it where you will: yet in the Chimney it will warm you, or roast your meat; if you apply it to a Weinscoat Wall, it will consume the Dwelling. Which is the very Fate of the Text now under our hand. GOD’s Decrees being like fire, all Comfortable and Glorious in their proper place, but if you remove them from their own, and apply them to wrong Objects, Occasions, and Times, they burn unto the lowest Hell; and yet such is the Blindness of men, that few can discern the Caus of the Inconvenience. Look upon Jacob and Esau as Persons only Creable, or Innocent, or Faln purely and apply this Place unto them as such: God will be a consuming fire Destructive to the most in the World, not in Justice but meerly of his Pleasure, Christ dying only for Jacob. Esau was excluded from all Eternity, could have no right in a Savior, nor any possibility or Hope of Redemption. But look upon them as Redeemed, and lying in their Rebellion, both Originally and Primitively Beloved, both desired, both making void the Means of Grace, both objects of God’s wrath. (For we all were by nature the 8

See 1 Corinthians 5.9–11.

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Children of Wrath as well as others)9 and both liable to Eternal Torments: And then, that his Purpose according to Election should stand, not of Works but of him that calleth, it may justly be said, Jacob have I loved, Esau have I hated. For his Gracious Mercy shineth in Electing Jacob, and his Just Displeasure in rejecting Esau. But it is said, The Children as yet being unborn, and having don neither Good nor Evil. That is Neither Good nor Evil before they were born, neither Good nor evil to difference them from each other. But in God’s account they were both discerned that they would be Evil, and their Evil necessarily preceded their being hated. For nothing but Evil can be hated. And therfore this Text is most unwarily jumbled together and indeed confounded, when understanding Hatred as som do, they make it Synonimous with that Saying, The Elder Shall serv the Yonger. And apply the force of the Apostle’s reason Equaly to either. As if the Scripture ran thus, For the Children being not yet born, neither having don any Good or Evil, that the Purpose of God according to Election might stand, it was said, Jacob have I loved but Esau have I hated. Wheras that is fals, neither doth this scripture so run, nor was it so said, before they were born. The Scripture runneth thus, For the children being not yet born, neither having done any Good or Evil, that the Purpose of God according to Election might stand; not of Works, but of him that calleth, it was said unto her, The Elder shall serv the Yonger. This is true: For when Rebecca being in labor sent to the Oracle, she had this Returne, Two Nations are in thy Womb, and two Manner of People shall be separated from thy Bowels, and the one people shall be Stronger then the other people, and the Elder shall serve the yonger. Then is added by the Apostle, As it is written, Jacob hav I loved, but Esau have I hated, which was written some hundreds or thousands of yeers after they were dead and gone: by Malachi the last of the Prophets. Both Places we confess declare an Election According to the Design of the Apostle: but neither place declares that any one is hated while he is Good and Innocent, as to unwary and weak Eys it seemeth. For the Children being not yet born, neither having done any Good or Evil, it might be said, The Elder shall serve the yonger. For he that made him the Elder and made him inferior, might have made him both yonger and Inferior. We all Know that God is not bound to bring all men into the World in one day, but may caus any man to be born in what Place and Age he pleaseth, and in that Order he liketh best. this being neither Inconsistent with his Truth or Justice. He may also dispose of men in this World as pleaseth him: All the Differences and Affairs of it being accidental to humane Nature, and too frail and vile and Empty to be esteemed either his Misery or Felicity: the Elder may serv the yonger; and be recompenced som other way. He may serv the yonger and yet not be hated. He may be made inferior, to his very great Benefit, and to his Eternal Glory. All this may consist with Love. And therfore this Election may be made, not of Works, but only of him that calleth, and that also the Children being Innocent and both Good: The Elder shall not have so Great Estate and Prosperity in this World, nor make so Glorious a Nation here upon Earth. I will be Gracious to the Elder, but more Gracious to the Yonger. The Elder shall be Great, but the 9

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yonger shall exceed him. But when you come once to the Eternal State of Men, No Good can ever rise unto them out of the Evil which they Suffer there. There is no Place for Liberty and Pleasure without any respect to Works, to damn and Save; to make a Sport in Chusing and refusing there, is improper to God, it is far from him. His Play is Serious with Men upon Earth: and he guids all things to Excellent Ends. But Justice and Mercy appear in their colours in the Everlasting Estate and Concernment of Men. And there is no man loseth one hair of his Head in the world to com, but for an Infinit Transgression. It is to be said therfore, that God made this Chois of Jacob and Esau a Type and Allegory of Heavenly things. Now no Parable or Similitud doth run quatuor Pedibus,10 neither doth any Shadow or Figure in omnibus quadrare.11 All such are lame ever, and in som thing defective. For there is no Similitude almost in the world, but there is a Dissimilitude in like manner. This being therfore a Type or Embleme, sheweth how all men indeed are in Gods hands as to their Eternal State: and that he Elects and passeth over men without any respect to their Works: but not the Caus and Occasion of his so doing; that being a Secret reserved for another time, and further Explication. It sheweth that free Grace is the fountain of all Happiness: but not that God is Equaly the Fountain of Mens Happiness and Misery. Of me is thy Salvation said Hosea, thy Perdition of thy self. It is true indeed that he addeth, As it is Written, Jacob have I loved, etc. But if you look into that place which he there citeth. Mal. 1.2.3. I have loved you, saith the Lord, yet ye say wherin hast thou loved us? Was not Esau Jacobs Brother? saith the Lord, yet I loved Jacob. And I hated Esau, and laid his Mountains and his Heritage Waste, for the Dragons of the Wilderness. Here is not one Word of their doing neither Good nor Evil: rather it is implied that wheras Jacob and Esau deserved to be hated; Gods extraordinary Love to Jacob was, that he loved him. And he hated Esau, for that for which also he might have hated Jacob, and laid his Mountains and his Heritage Waste for the Dragons of the Wilderness. that is, Punished him for his Wickedness. I confess the Punishment is deeper far and greater then doth appear, especialy in the front and Surface of the Text. For if you examine it, it implies the giving of Esau up to Delusions and Darkness and Idolatry: for by Dragons and Waste and Wilderness that also is signified in the Holy Scripture. As in Esai. 35.7. Where he prophesieth how the Gospel shall be preached to the Gentiles he saith, Then the Eys of the Blind shall be opened and the Ears of the Deaf shall be unstopped: then shall the lame man leap as an Hart, and the tongue of the Dumb sing; for in the Wilderness shall Waters break out. and Streams in the Desert. And the parched Ground shall becom a pool, and the thirsty land Springs of Water in the Habitation of Dragons where each lay shall be grass with Reeds and Rushes!12 So then Edom was laid Waste Especialy for want of the Means of Grace: and in all probability the land was called an Habitation of Dragons as other Heathen Countries were, becaus their Idols were Devils, that in former time gave Oracles and were worshipped in Idol Temples. For 10 11 12

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the things which the Gentiles sacrifice, they sacrifice to Devils, and not God. 1. Cor. 10.20. Saith the Apostle. But whose fault was it, God’s or Esau’s, that he had not the Means of Grace? Verily Esau’s. for he had the same Education with Jacob, and the same Charge the same Laws and the same Advantages. But both of them by Nature were Careless Enough. being Brethren therfore in iniquity as well as Nature, He loved Jacob, in that he continued the Means of Grace unto him; yea Heaped miraculous and manifold Means upon him, especialy in his Posterity and Hated Esau, in that he Punished his Contempt by giving him over to his own Wayes. But still here is Nothing but a National Election, evinced by the Text. tho in the following words there is that of Persons. Remember this, It cannot be said Esau have I hated, till it is said Esau have I seen Wicked.

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Among other Texts that cannot literaly be taken, without Destruction and Misery to the whole world, this is one, which comes neerer to the matter. If any man come to me, and hate not his father and mother and Wife and Children and Brethren and Sisters, yea and his own life also, he cannot be my Disciple. Luk. 14.26. For should this be, the World would quickly be destroyed. What then is here meant by Hatred? A less degree of Love. It being other wise rendered in another place, He that loveth father or mother more then me, is not worthy of me, and he that loveth Son or daughter more then me is not worthy of me. So that a less degree of love in Scripture language is called Hatred. As in the Deut. 21.15.16. If a man have two wives, the one beloved and another hated, and they have born him children both the Beloved and the hated, and if the first born Son be hers that was hated, then it shall be when he maketh his Sons to inherit that which he hath, he may not make the Son of the Beloved first born before the Son of the hated, which is indeed the first born. There is no necessity in the World here that we should believ her that here that is called hated, hated indeed; only that she is less beloved. For as Bonum minus respectu Majoris subit rationem mali; so Amor minor respectu majoris subit rationem odii. For as the lesser Good is dealt with like an Evil, forsaken and avoided in comparison of a greater; so a less degree of Love, in cases of Competition, behaves it self like Hatred; And while it does but little for the object, seems to do Nothing. But it is not so in God. He is alsufficient; and able to do all, wholy, for all. But yet where he is provoked, he can be Angry; and as an absolut Lord distribute his Favors in divers Degrees and Measures, with a variety as infinit almost as there are Objects to whom they are distributed. But sin must still be the ground of Punishment of which Hatred is the Greatest. Sin still must be the Object of Hatred, and the Caus of Hatred. All Hatred without Sin, being Sin. We confess Esau’s Sin Supposed, he might be hated. But God was pleased not to do it; and there is infinit Caus why this Text should be otherwise interpreted. He was hated in Comparison of Jacob, but not absolutly hated. For it is only to prove that Esau was beloved, tho not so much Beloved. Tho in Effect at last it turned to Hatred, yet this Less Degree of Lov was infinit, and there is more then infinit in God. That Esau was beloved, tho not so much beloved as Jacob, all Gods Works and Ways and Laws do testifie. But had he been primitively and Originaly hated from all Eternity, these things would have followed. 1. God had in him self been an Infinit Evil; at least to Esau and all that he hated. 2. It had been Impossible for Esau, knowing it, to be Religious. 3. There had no Obligation been laid upon him to be so. 4. It had been Just and Necessary for him to hate God. 5. All we must have hated Esau, and all that God hated, without any caus. 1 For God being presumed always to do the Best, it is best always to do what he does, and as he does, to the Best of our Power. 6. Many Scriptures and Articles of faith had been utterly fals: For we believ that God is Love; And that God is good to all and his Mercies are 1

Marginal gloss or note in Script A: To hate without a Caus is Evil, and that is the reason why it is evil in Man.

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over all his Works. That he hath sworn that he delights not in the Death of a Sinner, but had rather that he should turn from his Evil Ways and Live, yea that he desires that all men should come unto the Knowledge of the Truth and be saved. Finaly, all reason would be wrested and destroyed therby; for there would be no Justice; Sin and Wrath would lose its Nature; so would Holiness, Goodness, and Glory. He that willeth the End must will the Means. He that Hateth, willeth Damnation; For Hatred willeth the Hurt of its object. Damnation is the End, Sin is the Means; He that willeth the Damnation, willeth the sin: for without sin there can be no Damnation. Where Sin is Willed it is no Sin. For the Essence and Formal Reason of sin consisteth in being Contrary to the Divine Will. If there be no sin, there can be no Punishment, at least no Justice in punishing. For why should any one punish that for which he is not offended. If sin be according to his Will, it is not Displeasing: If not displeasing, he cannot be angry for the Commission of it. so no Wrath can be in God, if he hateth a Creature and Willeth his Damnation. For Wrath is an Affection that ariseth in man upon some Great and Suddain Caus of Displeasure. And in God it is Him self; it is somthing transcendent, yet som thing like it. So the Nature of Wrath, sin and Justice is gone; Goodness and Glory in like manner will be changed: for whatever God doth, is Good. And if God hate without a Cause, to hate without a caus will be Good. Now to hate without a Caus is to do Evil. For Hatred is the Fountain of all Evil: and so to do Evil will be to do good: and that which is Simply and in it self Hurtfull will be truly Glorious. Let men talk as much as they will, things will be the same. Their natures are stiff, and will not be alterd. Wit and words may do much, they may cloud, and obscure Reason; but they will never change Essences, Nature, Things, and Truth will continue as they were before and therfore tis a vain thing to contend against them. Examine all that hath been said, 1. GOD had in him self been an Infinite Evil, at least to Esau, if he had hated him originaly. GOD, and not Sin, had been the fountain of his Calamity. Wheras in truth, it must be said, that Sin, and not God is an infinit Evil. For that is truly an infinit Evil, that is the fountain of Eternal Misery: that is an infinit Evil, by which the Soul is bereaved of infinit Love, and Eternal Blessedness. That is an infinit Evil, by which God is bereaved of his Great Design: and by which his Love is offended, and his Will contradicted: And all this is in Sin. Sin is the first of Evils. For that which causeth Eternal Hatred is the first of Evils: and the Root of Eternal Hatred is infinitly Evil. And that is Sin: for sin is the Root of Eternal Hatred.2 2. It had been Impossible for Esau, had God hated him Primitively and Originaly, to be Religious. For all Religion is rooted and Founded in Divine Love. Now we therfore love God, because he first loved us.3 Had he first Hated us, as now He is Love, he had then been HATRED toward us. Love is the fountain of all Benefits; and therfore Amiable: but it is impossible to Love Hatred, especialy the Hatred of ones self; till first a man Hate him self. And then he may conspire, and be pleased with any thing that may do him a Mischief. Were God Hatred to a Creature, it were impossible for 2 3

Marginal Gloss or note in Script A: How an object may be the root of an Act. See 1 John 4.19.

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that Creature to love him. Whatever God is, he Createth his Image. If he be Love, his very Nature and Essence produceth Love. But Hatred will beget Hatred. Neither is it sufficient to say, The Creature knoweth not this as yet, and therfore may love God in this Life, tho God hateth him. To make Lies ones Refuge is a Narrow Covert: for we are to persuade that and all other Creatures that God loves them. Which is the only Motive we can use to persuade them to love him. And nothing makes their Sin so Heinous as that it is committed against infinit Love. Were it not for this, there had been no Obligation upon Esau, or any, to love God. I have heard some strain this Text so far as to say, That God intended from all Eternity, that the Death of Christ, the Means of Grace, all Temporal Benefits and Blessings etc. should never do such and such Creatures Good; but that he gave them all unto them on purpose to aggravat their sin and Punishment. How ignorantly he talked I need not declare. But certainly it would be a Punishment to be a God, were it to be such an one as this, and so far from aggravating sin is it, to do this, that if God did it there would be no sin at all; unless the Act of doing it were a Sin, and it were possible for some one, contrary to reason, to love it. For it is just and necessary to Hate it. So far is he that hateth from obliging by his Benefits, that all his Benefits are Snares and Scorpions. He counterfeits a friendship, he deceives and deludes: and whatever shews of Kindness he makes, they are all a masque that ushers in som further Mischief. So that they are Provocations and not Benefits. All the Endeavors of him that hateth, (truly hateth,) are injuries, and not obligations. So that this is not only contrary to the Text, What man is there of you whom if his son ask Bread will he give him a Stone. or if he ask a Fish will he give him a Serpent.4 But it makes God ten thousand times more vile then the vilest of Men. O Horrid Impietie! It were better believ there were no God, then believ him so evil as this! For as much as Cato had rather be conceived not to be, then be conceived Evil. Heaven and Earth, Eternal Joys, Patriarchs, Apostles, and Evangelists are all evil to him that is hated. And tho yet it be unknown who is hated, there is a day coming wherin it will appear; And then the Glory of God is chiefly to be manifest; which doth not borrow Lustre from Obscurity but is most excellent in its Brightness. It will appear that he loved all, made all in his Image, redeemed all, Upheld Heaven and Earth for all, desired all to be Holy and Happy, Wise and Righteous like Him, Voluntarily obedient, and freely Good, and that all the Means of Grace were sincerely intended for their Benefit: and that of themselvs wholy they destroyed themselvs; Even Esau him self, having infinit obligations, Benefits, and Advantages. Love alone is the Infinite Beauty: Hatred without Cause is all Deformity. It is my Wonder therfore how it should be possible for men to pinch so hard upon one Text, and to squeeze Blood and Desperation and Terror out of it, and Odiousnesse and Injustice and Tyranny with whatsoever els is evil, while there is no Expression in the Bible like it; making a thousand other places vail to this one, and doing violence to them all rather then unto this. While indeed they do violence to this and then all Subvert God’s Kingdom, deface his Glory, 4

See Matthew 7.9–10.

A Sober View

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Destroy and abolish the Nature of things, I may say, all things. For Law, Reward, Punishment, Gospel, Christ, Redemption, Sin, Justice, God, Heaven, and Happiness, are all Changed, and touched and shaken (as much as man can shake) by this Exposition: while the Place may safely and clearly be understood in the Light of Truth, which you here have seen. Therfore I say remember, which way ever you interpret it: Whether of Hatred and Wrath laying Waste Esau at last for his Sins; or a less degree of Love in passing over Esau, when Jacob was illuminated and irresistibly called, both which are agreeable, and both true, and both perhaps intended and meant in the place: be sure I say to believ firmly that Esau was once an Object of God’s Love, and that evry man Primitively and Originaly is so. For that Doctrine which some suck from this Text, That God from all Eternity simply and without Caus hateth any, and that there are Multitudes of Reprobates so hated, is as Damnable poyson as can that way be put into the mouth of a Christian. I never Knew any Person in Despair in my Life, but this Opinion was the Ground of his Despair. Nor can any man do the Devil greater Service then by teaching this Doctrine. The first thing the Devil persuaded our first Parents in Paradice was that God did not love them Enough: That he envied their Perfection, and kept som thing from them that it was good to know. And ever since he tempteth us to unbelief. And chiefly assaulteth our Faith here. He cannot endure that we should believ that God is Love. He would fain have us believ he loveth us not. And when we believ that, he knoweth what follows Naturaly, the Poyson is taken, the seed is sowen, the Enemy hath don it; and it will grow up in Alienation and Enmity against him. Besides all which this Opinion hindereth the knowledg of God in the World: For God is Love: and Love is infinit in Goodness and Bounty; Love delighteth in it object’s Happiness; Love is the Fountain of all Joys; Love is Communicative and Distributive of its Treasures; Lov is infinit in its Riches: Love designes the Exaltation of its Creature: Love is Holy, Wise, and Glorious: Love is that Joy and Prais of All. In his Presence there is fulness of Joy, and at his right hand there are Pleasures forever more. 5 All this by that sour and bitter Doctrine of Gods Eternal Hatred, misrepresenting his Decrees, is obscured and withdrawn, or made in effectual; so that Men, while they ought to Delight in his Highness, and to come with Joy and Melody into his Presence, Celebrating his Praises; being enslaved, and made Servile in their Spirits, through fear and Dread, they first think basely of themselvs and dislike GOD, and then are presently or finally estranged from him.

5

See Psalm 16.11.

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Textual Emendations Emendations are recorded by page and line numbers. For emendations that extend to two lines, only the number of the first line is recorded. For emendations that extend over two lines, the inclusive lines are recorded. Sect. I. 49. 49. 49. 49. 49.

8 8 9 10 13

49. 49. 49. 49. 49. 49. 49. 49. 49. 49.

14 15 18 19 19 22 22 23 23 24

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25

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31 31 31 33 34 35 35 35

50. 50. 50. 50. 50. 50. 50.

35 39 40 40 40 41 42

Hence. . .observe, inserted from the above the line. Hence, preceded by ‘From’ deleted. his, inserted from the above the line. a man, substituted from above the line for ‘and Such’ deleted. dangerous, substituted from above the line for ‘hazzard-dous’ deleted. Salvation or, inserted from the above the line. therfore, followed by ‘he’ deleted. Execution, preceded by ‘the’ deleted. afterward, substituted from above the line by ‘that’ deleted. therunto, followed by ‘So that’ deleted. foreseen, followed by ‘in them. Yea,’ deleted. seen in them, inserted from the above the line. We may, followed by ‘Enquire 5ly Whether’ deleted. Gods, substituted from above the line for ‘the’ deleted. necessarily, substituted from above the line for ‘Naturaly’ deleted. necessarily, substituted from above the line for ‘Naturaly’ deleted. their, substituted from above the line for ‘the Effect which is’ deleted; substituted from above the line for ‘their’ deleted. according. . .discovereth, inserted from the above the line. him self, followed by ‘teacheth’ deleted. discovereth, preceded by ‘teacheth’ deleted. Media by, followed by ‘Dr Twisse’ deleted. inverted, followed by ‘or overthrown.’ deleted. first, followed by ‘ordained’ deleted. End, followed by ‘and therfore to the Means’ deleted. to, substituted from above the line for ‘first ordained to’ deleted. and by, followed by ‘that’ deleted. some, substituted from above the line for ‘them’ deleted. that is, substituted from above the line for ‘that it’(?) deleted. unto them, followed by ‘that they may be saved’ deleted. it. . .saith, inserted from the above the line. So. . .Salvation, inserted from the above the line. is, substituted from above the line for ‘so’ deleted.

A Sober View 50. 50. 50. 50. 50. 50.

43 –48 48 52 54 54 58

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50. 50.

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51. 51. 51.

73 74 76

51. 51. 51. 51. 51. 51. 51. 51. 51. 52. 52.

81 82 82 88 89 89 90 93 97 106 107

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If then. . .seemeth to affirm, inserted from the margin. affirm, followed by ‘And if’ deleted. which are, inserted from the above the line. Graces, followed by ‘is voluntarily’ deleted. which. . .by them, inserted from the above the line. Kingdom, followed by ‘reigning over them as a father’ deleted. them, substituted from above the line for ‘his Children distributing Rewards and Punishments unto them according to right’ deleted. Good by, followed by ‘do’ deleted. unto them, followed by ‘that among the Elect he might continue a Righteous Kingdom’ deleted. that. . .Kingdom, substituted from above the line for ‘to them’ deleted. S. Paul. . .for others, inserted from above the line. Faith and Grace, followed by ‘in the Elect’ deleted. Withholding, followed by ‘of Grace from the Reprobat’ deleted. Dr Twisse, substituted from above the line for ‘he’ deleted. to, inserted from the above the line. of Men, followed by ‘and’ deleted. For by, followed by ‘withholding’ deleted. And by, followed by ‘only’ deleted. onely, inserted from the above the line. but being. . .sought, inserted from the above the line. irresistibly, inserted from the above the line. Unbelief, followed by ‘only’ deleted. Reprobation, followed by ‘to’ deleted. Accurately, and, followed by ‘Exceeding’ deleted. Sect. II.

53. 53. 53. 53. 53. 53. 53.

1 6 –12 16 25 36 39 40

53. 53. 53.

40 41 41

because. . .Love, inserted from the above the line. The Error. . .in them, inserted from the margin. foresaw, followed by ‘in us’ deleted. God, inserted from the above the line. impossible, followed by ‘for him’ deleted. secondly, followed by ‘with’ deleted. when, substituted from above the line for ‘understood’ deleted. is. . .Soul, inserted from the above the line. faith in, followed by ‘the Soul of’ deleted. Endeavor, followed by ‘for the same’ deleted.

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54. 54. 54. 54.

47 48 48 53

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55

54. 54. 54. 54. 54. 54. 54. 54. 54. 54. 54. 54. 54. 54.

55 56 58 60 65 66 74 77 78 79 80 81 82 –85 86

55. 55.

94 96

55. 55. 55. 55. 55. 55. 55. 55. 55. 55. 56. 56. 56. 56. 56. 56. 56.

97 98 105 105 112 124 130 130 130 133 137 138 138 141 143 144 146

give, followed by ‘faith as the’ deleted. of. . .Repentance, inserted from the above the line. he may give, followed by ‘faith as the’ deleted. by. . .saved, substituted from above the line for ‘requires that as the only Duty wherin they may pleas him’ deleted. therof, substituted from above the line for ‘of the same’ deleted. passeth by, substituted from above the line for ‘pardones’ deleted. Covenant, substituted from above the line for ‘Law’ deleted. Covenant, inserted from the above the line. at least, substituted from above the line for ‘yet’ deleted. so much as, inserted from the above the line. afterwards, followed by ‘he saith’ deleted. saying, substituted from above the line for ‘them’ deleted. conditional, inserted from the above the line. freely, inserted from the above the line. absolutly, inserted from the above the line. were, substituted from above the line for ‘are’ deleted. Impiety, followed by ‘and Abomination’ deleted. Miracles, followed by ‘prom’ deleted. So that. . .Elect people, inserted from the above the line. one, substituted from above the line for ‘absolute grace’ deleted. saying, inserted from the above the line. Pleasant, followed by ‘Grapes of Sodom and Cluster of Gomorrah’ deleted. seed, preceded by ‘Holy’ deleted. Holy, substituted from above the line for ‘so’ deleted. could be done, followed by ‘to make her bear’ deleted. punish, followed by ‘her’ deleted. true, inserted from the above the line. we may see, preceded by ‘dis’ deleted. Trees and fruits, followed by ‘which’ deleted. of Righteousness, inserted from the above the line. things as, inserted from the above the line. Now. . .freedom, inserted from the above the line. forced, followed by ‘and compeld’ deleted. Righteousness, followed by ‘and Holiness’ deleted. Husks. . .Life, inserted from the above the line. these fruits, substituted from above the line for ‘them’ deleted. us, substituted from above the line for ‘them’ deleted. we, substituted from above the line for ‘they’ deleted. Rebellious men, substituted from above the line for ‘them’ deleted.

A Sober View 56. 56. 56. 56. 56. 56. 56. 56. 56.

151 154 154 155 160 161 162 167 167

56. 56. 57. 57. 57. 57.

168 174 185 188 188 198

199

which. . .them, inserted from the above the line. Bright and, inserted from the above the line. Bright and pure, followed by ‘and refined.’ deleted. Willing, followed by ‘in the Day of his Power’ deleted. Ps. 110, inserted from the above the line. Ps. 68, inserted from the above the line. and destroyed, inserted from the above the line. Creat Grace, followed by ‘tho in few’ deleted. tho. . .few, substituted from above the line for ‘of them’ deleted. Who, followed by ‘themselvs also’ deleted. Wo. . .Chorazin, inserted from the above the line. Chorazin, followed by ‘and’ deleted. enjoyment, substituted from above the line for ‘use’ deleted. of them, followed by ‘they were so able to save her’ deleted. Elect, substituted from above the line for ‘Righteous’ deleted. Sect. III.

58. 58. 58.

3 11 12

58. 58. 58. 58. 58. 58.

14 18 18 20 21 24

58. 58. 58. 58.

37 39 41 41

59. 59. 59. 59. 59. 59. 59. 59. 59.

50 53 54 54 54 57 59 60 62

S. Augustine. . .Works, inserted from the above the line. irrational, substituted from above the line for ‘yea an’ deleted. Ends, substituted from above the line for ‘thing, that is’ deleted. And thus it, substituted from above the line for ‘and’ deleted. are prescribed as, followed by ‘its’ deleted. for it, inserted from the above the line. Shady manner are, followed by ‘therin’ deleted. in things. . .Necessary, inserted from the above the line. of being, substituted from above the line for ‘to be’ with only ‘to’ deleted. for. . .good, inserted from the above the line. Wicked, substituted from above the line for ‘evil’ deleted. extremely, inserted from the above the line. Works when Evil, followed by ‘are Wicked becaus they’ deleted. Holiness, followed by ‘Now God is Love, and’ deleted. an, substituted from above the line for ‘its’ deleted. abolish, followed by ‘it’ deleted. produce, substituted from above the line for ‘creat’ deleted. only, followed by ‘Love’ deleted. being. . .Power, inserted from the above the line. nature, followed by ‘and his own’ deleted. Infinit, preceded by ‘And’ deleted. Happiness, followed by ‘and naturaly delighteth infinitly in it. for Lov delighteth in its Objects Happiness. And is Agreeable therto becaus it conspireth with it in all its Desires’ deleted.

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59. 59.

64 68

59. 59. 59.

69 70 71

59. 59. 59.

72 76 76

59. 59. 59. 59. 59.

76 76 76 77 78

59. 59. 59. 59.

78 78 79 –82 83

59. 59.

85 85

60.

88

60. 60.

89 91

60. 60 60 60. 60. 60. 60. 60. 60. 60. 60. 60. 60.

92 94 95 99 101 102 105 111 113 117 121 123 123 –125 60. 126

it, inserted from the above the line. wherby. . .received, substituted from above the line for ‘of receiving God’ deleted. perhaps, preceded by ‘and them’ deleted. both, inserted from the above the line. Enjoyed, followed by ‘that is to have his infinit, Goodness communicated and received’ deleted. Principles of, followed by ‘their’ deleted. Best, followed by ‘and fullest’ deleted. of. . .Good, substituted from above the line for ‘of all Goodness’ deleted. Good, MS reads ‘God’. it is that, inserted from the above the line. infinitly, inserted from the above the line. ourselves and Him, followed by ‘forever’ deleted. Eternal Work, substituted from above the line for ‘Life’ deleted. the Work, substituted from above the line for ‘Life’ deleted. the. . .Works, inserted from the above the line. yea of all. . .the same, inserted from the margin. exerted, substituted from above the line for ‘expressed’ deleted. enjoyed by, followed by ‘soe’ deleted. successiv, substituted from above the line for ‘Righteous’ deleted. Enjoyed, followed by ‘They are enjoyed by being prized and Delighted in for’ deleted. prized, followed by ‘and Esteemed’ deleted. to. . .right, substituted from above the line for ‘to do right unto him’ deleted. our selvs, followed by ‘And’ deleted. of, inserted from the above the line. in God, inserted from the above the line. Order, followed ‘in’ deleted. The. . .Now, substituted from above the line for ‘For’ deleted. contemplated, followed by ‘therin’ deleted. in. . .creatures, inserted from the above the line. In him self, inserted from the above the line. And yet. . .them, inserted from the above the line. one, substituted from above the line for ‘it’ deleted. them, substituted from above the line for ‘Him’ deleted. we Glorify, followed by ‘him’ deleted. and the more. . .unto him, inserted from the above the line. Circle, followed by ‘compleat’ deleted.

A Sober View 60. 60. 60. 60. 60. 60. 60. 61. 61. 61. 61. 61. 61. 61. 61. 61. 61. 61. 61. 61. 61. 61. 61.

126 127 129 130 131 133 133 138 139 140 141 141 142 146 147 150 153 153 154 158 159 159 160

61. 61. 61. 61. 61. 61. 61. 61. 61.

161 162 163 165 166 168 170 170 171

61. 62.

173 180

62. 62. 62. 62. 62. 62. 62. 62. 62.

180 182 184 184 185 185 185 186 187

201

and. . .in a, inserted from the above the line. Image, followed by ‘perfectly’ deleted. to, inserted from the above the line. his, substituted from above the line for ‘its’ deleted. unto. . .him, inserted from the above the line. universe, substituted from above the line for ‘World’ deleted. then the Light, inserted from the above the line. Sight. . .Life, inserted from the margin. can, substituted from above the line for ‘us’ deleted. delight in our, followed by ‘Power’ deleted. our Honor, substituted from above the line for ‘us’ deleted. for. . .Image, inserted from the above the line. Thanksgiving, followed by ‘in Abundance’ deleted. in all, and, inserted from the above the line. Things, followed by ‘and’ deleted. Joys and, followed by ‘all his’ deleted. so, inserted from the above the line. Idleness is, followed by ‘our’ deleted. and fullest, inserted from the above the line. Delightfull, followed by ‘to us’ deleted. can, followed by ‘not’ deleted. when, followed by ‘we’ deleted. even. . .hav, substituted from above the line for ‘he hath’ deleted. perform; the, followed by ‘infinit’ deleted. to God, inserted from the above the line. Chosen, followed by ‘and beloved’ deleted. being, substituted from above the line for ‘is’ deleted. Ways, substituted from above the line for ‘Treasures’ deleted. It, preceded by ‘For’ deleted. Home, followed by ‘and’ deleted. Places, followed by ‘live’ deleted. For. . .stiled, substituted from above the line for ‘and are’ deleted. For, followed by ‘Glory and’ deleted. Glory. . .Treasure, substituted from above the line for ‘that the Mistress’ deleted. Glory, followed by ‘and only so’ deleted. Spectators, followed by ‘no Admirers, no Adorers’ deleted. Crowns in, followed by ‘Solitary’ deleted. are nothing, inserted from the above the line. Desert are, followed by ‘nothing’ deleted. dead, inserted from the above the line. where is no, followed ‘Lover nor’ deleted. Midst, followed by ‘all this’ deleted. shine, followed by ‘upon them’ deleted.

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62. 62. 62. 62.

187 188 188 189

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189 189 190

62. 62. 62. 62. 62.

191 194 196 197 198 –206

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62. 62. 62. 62. 62.

214 214 215 219 222

62. 63. 63. 63. 63. 63. 63. 63. 63. 63. 63. 63.

222 227 228 228 228 230 239 248 249 249 250 251

63. 63. 63. 63. 63. 63. 63. 63.

253 254 259 260 260 261 261 262

upon them, inserted from the above the line. Reverenced that is, followed by ‘truly’ deleted. It, substituted from above the line for ‘and this’ deleted. pleasure. . .Riches, substituted from above the line for ‘the pleasure’ deleted. pleasure, preceded by ‘Riches’ deleted. Palaces are a, followed by ‘Dead’ deleted. inferior unto, substituted from above the line for ‘a litle’ deleted. but, substituted from above the line for ‘and’ deleted. was the more, followed by ‘base and’ deleted. Power and, inserted from the above the line. these, substituted from above the line for ‘which’ deleted. therin consulting. . .chiefly consisteth, inserted from the above the line and from the margin. be Enjoyed, substituted from above the line for ‘do it, in the most Glorious Maner’ deleted. beloved, followed by ‘and’ deleted. then being, substituted from above the line for ‘is’ deleted. Delightful to him, followed by ‘and’ deleted. all which. . .Action, inserted from the above the line. Delightfull, substituted from above the line for ‘Glorious’ deleted. none of, followed by ‘the’ deleted. and. . .glorious, inserted from the above the line. or in him, inserted from the above the line. or in him or, followed by ‘done’ deleted or, inserted from the above the line. the Action, inserted from the above the line. And the whole. . .Perfection, inserted from the above the line. Similitude of his, followed by ‘Almighty’ deleted. to, inserted from the above the line. by the. . .Eternity, inserted from the above the line. contempt of all, followed by ‘things’ deleted. desired, followed by ‘namely to prize and enjoy his Goodness’ deleted. and, inserted from the above the line. wrought, inserted from the above the line. Notion, inserted from the above the line. namely, followed by ‘that it might be’ deleted. freely, inserted from the above the line. obstinacy, followed by ‘and Rebellion’ deleted. be, inserted from the above the line. here, inserted from the above the line.

A Sober View 63.

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63. 63. 64. 64. 64. 64. 64. 64. 64. 64. 64.

264 264 268 269 270 270 271 277 277 278 279

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281 282 282 283

203

in the. . .Yet, substituted from above the line for ‘if he should force him, he would Spoyl the Work’ deleted. Spoyl, followed by ‘-ing’ deleted. he doth then, inserted from the above the line. overthrown all, followed by ‘this’ deleted. him self of his, followed by ‘own’ deleted. which. . .freedom, inserted from the above the line. follow, followed by ‘that. . .but ’ deleted. He, preceded by ‘But’ deleted. loving, followed by ‘God’ deleted. God, substituted from above the line for ‘Him’ deleted. now, inserted from the above the line. Righteousness, followed by ‘which is the most Advantagious and Glorious Way;’ deleted. which, substituted from above the line for ‘he shall be liable to Eternal Torments Which Default’ deleted. he foresaw, substituted from above the line for ‘being foreseen Voluntarily committed’ deleted. Redeem all men, followed by ‘from’ deleted, and ‘all’ deleted. men, inserted from the above the line. And, followed by ‘if we must go further’ deleted foolish, followed by ‘and perish through Rebellion’ deleted. for their, followed by ‘evil’ deleted. Sect. IV.

65. 65. 65.

5 8 8

65. 65.

8 8

65.

9

65. 65. 65.

9 9 9

65. 65. 65. 65. 65. 65.

15 19 24 25 25 25

to be Beloved and, inserted from the above the line. Natural or, followed by ‘Accidental’ deleted. Substantial or Accidental, substituted from above the line for ‘Principal’ deleted. final, preceded by ‘Inferior’ deleted. final or intermediate, substituted from above the line for ‘Accidental’ deleted. Principal, substituted from above the line for ‘Primogenial or’ deleted. Secondary and, followed by ‘inferior’ deleted. inferior, inserted from the above the line. Nature, followed by ‘Vanishing or Eternal, Final and Supreme, or meaner Works in order unto Higher’ deleted. the whole. . .Invitation, inserted from the above the line. Works, inserted from the above the line. which. . .that, substituted from above the line for ‘or’ deleted. Accidental, followed by ‘of which a later sort was’ deleted. Work of, inserted from the above the line. That, substituted from above the line for ‘it’ deleted.

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26 27 28 29 29 30 31 32 34 34 36 37 37

65. 65.

38 38

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38 38 38

65. 65. 65.

41 41 41

65. 65. 65. 66.

45 45 45 47

66. 66.

47 48

66. 66.

49 50

66. 66. 66.

54 55 57 –59

containing, substituted from above the line for ‘of’ deleted. indeed, inserted from the above the line. in Eden. . .perform, inserted from the above the line. Substantial, followed by ‘while this was to vanish’ deleted. was, followed by ‘it self’ deleted. in the mean time, inserted from the above the line. After, preceded by ‘Besides this’ deleted. therfore, preceded by ‘and which’ deleted. if we respect sinners, inserted from the above the line. Duties, followed by ‘if we respect Sinners’ deleted. Possible, followed by ‘in the’ deleted. were, substituted from above the line for ‘was’ deleted. Sick, followed by ‘when there was [Followed by ‘Poverty nor yet’ deleted] no infirmity’ deleted. Injuries, followed by ‘when there was no Wrong’ deleted. Adversities, followed by ‘when there was no Trouble’ deleted. Tythes, followed by ‘and’ deleted. Temples, followed by ‘and’ deleted. Ministers, followed by ‘when there was no Ignorance’ deleted. Place, the, preceded by ‘and’ deleted. being, substituted from above the line for ‘Duties are’ deleted. understood, followed by ‘too remote to be considered’ deleted. Which, substituted from above the line for ‘And’ deleted. sovereign, MS reads ‘sovereing’. Duty, followed by ‘it’ deleted. in Adversity, substituted from above the line for ‘and’ deleted. in their weakness, inserted from the above the line. against Temptations, substituted from above the line for ‘or engaged’ deleted. great. . .Duty, inserted from the above the line. Divine, substituted from above the line for ‘and Heavenly and Eternal’ deleted. that nothing. . .to him, inserted from the above the line. intermediat, followed by ‘or inferior’ deleted.

66. 66. 66.

59 63 64

to. . .ourselvs, substituted from above the line and from the margin for ‘in doing them, and made Glorious. For’ deleted. What, preceded for ‘For’ deleted. or, inserted from the above the line. in the mean time or, inserted from the above the line.

66.

65

or, inserted from the above the line.

A Sober View 66. 66. 66. 66.

66 67 67 68

66. 66. 66.

69 71 71

66.

73

66. 66. 66.

74 75 76

66. 66. 66. 66.

76 77 77 79

66. 66. 66. 66.

79 81 81 82

66. 67. 67. 67. 67. 67.

87 92 94 95 97 102 –109 67. 104 67. 110 67. 111 67. 67. 67.

111 111 112

67. 67. 67. 67.

114 117 117 118

67.

119

205

If I will not. followed by ‘do these’ deleted. Gracious, followed by ‘unto me’ deleted. if, inserted from the above the line. maketh, substituted from above the line for ‘hath wrought’ deleted. no less then, inserted from the above the line. By, preceded by ‘Tho’ deleted. Namely that, followed by ‘first’ deleted. And ‘Sect. V.’ deleted. was the first, substituted from above the line for ‘becaus’ deleted. succeeded, inserted from the above the line. in our Redemption, inserted from the above the line. Sinners, substituted from above the line for ‘Redeemed ones’ deleted. ensued. . .Redemption, inserted from the above the line. that, inserted from the above the line. ensued. . .Rebellion, inserted from the margin. of grace, substituted from the margin for ‘of Repentance: and the Reprobate past by left to the [. . .]’ deleted. And, inserted from the above the line. Holy to be, followed by ‘mighty’ deleted. of others, inserted from the above the line. the Reprobat, substituted from above the line for ‘them’ not deleted. present, inserted from the above the line. upon them, followed by ‘which they would Elude’ deleted. upon. . .repent, inserted from the above the line. they say Nihil, followed by ‘vanius’ deleted. poterit, followed by ‘etc.’ deleted. According to the. . .would or noe, inserted from the margin. intended to give, followed by ‘unto us’ deleted. the performance of, inserted from the above the line. required, substituted from above the line for ‘made the’ deleted. us, substituted from above the line for ‘them deleted. we, substituted from above the line for ‘they’ deleted. We. . .lawfully, substituted from above the line for ‘Why may we not’ deleted. Him self, inserted from the above the line. given, followed by ‘to us’ deleted. sence it, followed by ‘he was given’ deleted. in. . .Heavens, substituted from above the line for ‘from Eternity’ deleted. Sufferings, followed by ‘on the Cross’ deleted.

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67. 67. 67. 67. 67. 67. 67.

119 120 121 121 123 123 124

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134 135 137 138 150 152

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68. 68. 68. 68. 68.

154 154 155 162 164

68.

166

69. 69. 69. 69. 69. 69.

186 186 188 190 190 190

69. 69. 69. 69. 69. 70.

193 202 203 207 208 218

70.

224

given, followed ‘to us’ deleted. being given, inserted from the above the line. Yet, preceded by ‘And’ deleted. is, substituted from above the line for ‘would be’ deleted. from all Eternity, inserted from the above the line. the. . .of, substituted from above the line for ‘us, and’ deleted. which. . .Cross, substituted from above the line for ‘to whom the Father, had he never died, had given all things. Thirdly’ deleted. that. . .is, substituted from above the line for ‘and therefore’ deleted. whether. . .noe, substituted from above the line for ‘notwithstanding all their Rebellion’ deleted. some, substituted from above the line for ‘one’ deleted. others, substituted from above the line for ‘another’ deleted. for their negligence, inserted from the above the line. For, preceded by ‘Secondly’ deleted. or. . .noted, inserted from the above the line. Gods. . .to, substituted from above the line for ‘Passing by’ deleted. -ing them, substituted from above the line for ‘Damnation’ deleted. after it, inserted from the above the line. We object, inserted from the above the line. both. . .Reprobation, inserted from the above the line. Accord, followed by ‘in Greater Love’ deleted. we say that, followed by ‘Gods Hatred to the Sinner is’ deleted. Righteousness, followed by ‘it is needfull to interpret what we mean’ deleted. so much, inserted from the above the line. one, followed by ‘and the same’ deleted. The, inserted from the above the line. aright, inserted from the above the line. in them, followed by ‘aright’ deleted. are, substituted from above the line from above the line for ‘were’ deleted. by. . .Counsel, inserted from the above the line. are, substituted from above the line for ‘were’ deleted. it, substituted from above the line for ‘they’ deleted. is, substituted from above the line for ‘would be’ deleted. truly, inserted from the above the line. asunder, substituted from above the line for ‘before and after one another. And’ deleted. which God, followed by ‘principaly’ deleted.

A Sober View

207

Sect. V. 71. 71. 72. 72.

36 39 52 53

74. 75. 75. 75. 75.

159 177 177 195 212

76. 76. 76.

229 240 245

many, followed by ‘most Excellent’ deleted. suitable to his, followed by ‘Excellency’ deleted Thoughts, followed by ‘and Councels’ deleted. His Councels, substituted from above the line for ‘them and his Attributes’ deleted. justly, inserted from the above the line. A, preceded by ‘The’ deleted. scene, MS reads ‘scence’. And, followed by ‘therfore’ deleted. fire, ‘But’ written above the line; however, it seems Traherne rejected it. Followed by ‘and turn’ deleted. Election, followed by ‘of a few’ deleted. Sanctification of the, followed by ‘whole’ deleted. The elect. . .Angels sing, inserted from the above the line. Sect. VI.

77. 77. 78. 78.

4 34 42 43

78. 78.

46 47

78. 78.

48 49

78. 78. 78. 78. 79. 79. 80. 80. 80. 80. 81. 81. 82.

49 51 53 54 94 108 116 117 118 134 181 198 204

Produced, followed by ‘and’ deleted. 4thly, inserted from the above the line. especial, inserted from the above the line. and. . .landed, substituted from above the line for ‘of Great’ deleted. a Labyrinth, inserted from the above the line. they. . .they, substituted from above the line for ‘in the World’ deleted. Word of God and, followed by ‘his Promises’ deleted. Æquivocal, followed by ‘his Protestations decei’ deleted; followed by ‘mises false’ deleted. his. . .unreasonable, inserted from the above the line. as it. . .deceitfull, inserted from the above the line. in, substituted from above the line for ‘of’ deleted. that, inserted from the above the line. his, inserted from the above the line. to whom, followed by ‘partic’ deleted. Words, followed by ‘She’ deleted. before, inserted from the above the line. all ye that, followed by ‘are heavy’ deleted. Perdition of any, followed by ‘which is especialy (. . .)’ deleted. upbraideth, MS reads ‘upraideth’. Drink, substituted from above the line for ‘eat’ deleted. departing from the, followed by ‘Ever’ deleted.

The Works of Thomas Traherne

208

Sect. VII. 83.

22

83. 83.

23 32

83. 83. 83. 84. 84. 84. 84.

32 33 35 40 54 58 67

84. 84. 84. 84. 84. 84.

69 71 76 78 78 80

85.

83

85. 85. 85. 85. 85.

83 84 89 90 94

85. 85. 85. 85. 86.

118 118 120 126 128

86. 86.

129 136

a great part of, substituted from above the line for ‘the’ deleted. becaus, substituted from above the line for ‘offer’ deleted. point, followed by ‘so meet and important, that he inclined to beleiv it and judge it’ deleted. and, inserted from the above the line. his Pen, followed by ‘and opinion’ deleted. Business, followed by ‘and manifold Employments’ deleted. And the, MS reads ‘And ther’. nor, followed by ‘the’ deleted. needfull, followed by ‘to know’ deleted. and. . .being, substituted from above the line for ‘and that it is’ deleted. their, followed by ‘Parents’ deleted. Evangelical, inserted from the above the line. Secondly, followed by ‘he saith’ deleted. Ro. 1.20, inserted from the above the line. Thirdly, followed by ‘he saith’ deleted. themselves, followed by ‘Ro.2.14 (And upon this he dilateth yet further)’ deleted. for he sheweth, substituted from above the line for ‘have’ deleted. according to Nature, inserted from the above the line. Concerning, preceded by ‘Now’ deleted. the, substituted from above the line for ‘their’ deleted. here, inserted from the above the line. leav. . .maner, substituted from above the line for ‘Extraordinarily: and save them by faith’ deleted. Especialy, followed by ‘by’ deleted. are, substituted from above the line for ‘must be’ deleted. Children, followed by ‘infinit’ deleted. How. . .Joy, inserted from the above the line. Power, followed by ‘becaus that is all that almost we do’ deleted. in giving it, followed by ‘and of Man in well using it’ deleted. Ideots, followed by ‘or a fool’ deleted. Sect. VIII.

87. 88. 88.

6 43 50

88.

53

revealed to them, followed by ‘have’ deleted. forbear to, inserted from the above the line. All which he, followed by a new paragraph, ‘Truly to me it is very W. . .’ deleted. For, followed by ‘with’ deleted.

A Sober View 88. 88. 88. 88. 88.

59 64 64 67 67

88. 88. 88. 88. 89. 89. 89.

68 68 74 74 88 89 104

89. 89. 89. 89. 89. 89. 90.

107 111 116 123 124 127 137

90. 90. 90.

137 144 153

90. 90.

160 161

90. 90. 90. 91. 91. 91. 91. 91. 91. 91. 91. 91.

162 163 163 174 174 186 186 186 191 197 209 210

91. 92. 92. 92.

210 212 212 213

209

objections, followed by ‘by’ deleted. it, inserted from the above the line. able, followed by ‘being Preceded’ deleted. This, preceded by ‘And’ deleted. Inexcusable, followed by new paragraph, ‘Yet all this Notwithstanding’ deleted. against all, followed by ‘the’ deleted. reason, followed by ‘in the World’ deleted. which. . .of, inserted from the above the line. his, preceded by ‘And according hereunto’ deleted. until the Deluge, inserted from the above the line. becaus, followed by ‘afterward’ deleted. Wickedness, followed by ‘while all were alike Blind and prone to Evil’ deleted. But that all, followed by ‘have’ deleted. while. . .Possibility, inserted from the above the line. no not one, followed by ‘Methinks’ deleted. Goodness, followed by ‘and Grace unto some’ deleted. are, substituted from above the line for ‘is’ deleted. Martyrs, followed by ‘Fathers’ deleted. tho God, followed by ‘had incircled Piety in one Famelie, and’ deleted. one famely, inserted from the above the line. World, followed by ‘but Melchizedec and Abraham’ deleted. Enjoyed, followed by ‘they waxed fat and kicked. And the Prophetical Song complaineth’ deleted. And where, followed by ‘Sensuality and’ deleted. nor. . .Easy, substituted from above the line for ‘to the Body’ deleted. Taste, followed by ‘[. . .] Spiritual Things’ deleted. which can, followed by ‘only’ deleted. Pains, followed by ‘and care’ deleted. forth, MS reads ‘for’. And, followed by ‘un’ deleted. Book, substituted from above the line for ‘History’ deleted. Book of, followed by ‘the’ deleted. Kings, followed by ‘it is’ deleted. As, followed by ‘with’ deleted. by. . .created, inserted from the above the line. This, preceded by ‘Now’ deleted. that may be, substituted from above the line for ‘in the whole World’ deleted. Nero being, followed by ‘a filthy and damned’ deleted. Counterfeits, followed by ‘and’ deleted. truth, followed by ‘thought verily’ deleted. and. . .verily, inserted from the above the line.

The Works of Thomas Traherne

210

92. 92. 92. 92. 92. 92. 92.

215 221 221 223 224 224 224

92.

224

Truth, followed by ‘and the Sweetness of Gods Love’ deleted. those are, inserted from the above the line. millions, followed by ‘there are’ deleted. we. . .are, substituted from above the line for ‘I am’ deleted. our, substituted from above the line for ‘my’ deleted. therfore, followed by ‘discover’ deleted. at once open, substituted from above the line for ‘discover’ deleted. disease, followed by ‘unto them’ deleted. Sect. IX.

93. 93.

2 16

93. 93. 93. 93. 93. 93. 93. 93. 93.

17 19 19 20 27 27 30 30 31

93. 93. 93. 93. 93. 93. 94. 94. 94. 94. 94.

32 33 33 34 42 42 53 54 56 57 58

94. 94. 94. 94. 94. 94.

60 61 63 63 70 70

Parable, followed by ‘for it is his as it is used’ deleted. In. . .respect, substituted from above the line for ‘and here’ deleted. Dr Hammond, followed by ‘perfectly’ deleted. millions of, followed by ‘Talents of’ deleted. Talent, followed by ‘of Price’ deleted. understanding, followed by ‘an’ deleted. of the, substituted from above the line for ‘a’ deleted. Gods, inserted from the above the line. Grace, followed by ‘and’ deleted. proceed, followed by ‘-ing’ deleted. so. . .is, substituted from above the line for ‘mentioneth being’ deleted. The, followed by ‘very’ deleted. living is, followed by ‘a Tenant and’ deleted. Vineyard, followed by ‘nay and he is a Vine himself’ deleted. Meditation, followed by ‘and’ deleted. Sea, followed by ‘and’ deleted. and favored, inserted from the above the line. could or, substituted from above the line for ‘could’ deleted. Wings, followed by ‘and Engines’ deleted. that hath, followed by ‘that is’ deleted. little, followed by ‘or who then it be much’ deleted. Topic, followed by ‘of Reason, when he said In reason it hath no Sound of Probability. That of so great a number of men, sufficiently furnished by God, some Should make use of it’ deleted. of such force, inserted from the above the line. abused, followed by ‘And’ deleted. seated in a, followed by ‘Witless’ deleted. Carelessness, followed by ‘and Aversness’ deleted. themselves, followed by ‘and the Covenant’ deleted. everlastingly, followed by new paragraph and ‘But the [. . . ] objection before this is’ deleted.

A Sober View 94.

72

94. 94. 94. 94. 94. 94. 95. 95. 95. 95. 95.

76 76 81 81 83 84 99 106 106 108 112

96. 96. 96. 96. 96. 96.

134 136 138 138 153 154

211

between. . .two, substituted from above the line for ‘immediatly before this’ deleted. reason, followed by ‘nor Shew of Probability’ deleted. should not, inserted from the above the line. yet, substituted from above the line for ‘and’ deleted. therfore, inserted from the above the line. Grace, substituted from above the line for ‘God’ deleted. beneath, substituted from above the line for ‘with’ deleted. in, substituted from above the line for ‘your’ Parallel, to this, followed by ‘first’ deleted. first, inserted from the above the line. force of the, ‘the’ inserted from the above the line. sermons, substituted from above the line for ‘Glorious ones’ deleted. Height of, followed by ‘God’ deleted. contending, followed by ‘these’ deleted. beyond, substituted from above the line for ‘out of’ deleted. out of, substituted from above the line for ‘beyond’ deleted. nay the. . .Redeemer, inserted from the above the line. what, substituted from above the line for ‘as’ deleted. Sect. X.

97. 97.

6 23

97. 97. 97. 97.

24 39 39 40

97. 98.

40 41

98.

41

98. 98. 98. 98. 98. 98. 98. 98.

41 43 49 49 50 51 51 54

God, substituted from above the line for ‘he’ deleted. Elect, followed by ‘This is the chief of those Inconveniences which Dr Sanderson foresaw’ deleted. Inserted into Hammond’s text within brackets. which. . .of, substituted from above the line for ‘to’ deleted. some, followed by ‘of them that are’ deleted. uncouth, followed by ‘and unsavory at the first’ deleted. salvation. . .a, substituted from above the line for ‘that any’ deleted. Reprobate, followed by ‘may be saved’ deleted. men, followed by ‘that are neither Elected nor Reprobated’ deleted. conjecture, substituted from above the line for ‘Doctrine’ deleted. who, substituted from above the line for ‘that’ deleted. with the Elect, inserted from the above the line. of, inserted from the above the line. others, substituted from above the line for ‘some’ deleted. This, preceded by ‘And’ deleted. understanding, followed by ‘throughly’ deleted. that. . .do, substituted from above the line for ‘he’ deleted. Eys, followed by ‘in all its parts’ deleted.

The Works of Thomas Traherne

212

98.

57

98.

58

98. 98.

60 61

98. 98. 99. 99. 99. 99. 99. 99. 99. 99. 99.

62 62 86 96 98 99 108 111 111 111 112

99. 99.

112 114

99. 99. 99. 99. 99. 99.

114 115 115 117 120 123

100. 127 100. 100. 100. 100. 100.

132 134 134 149 150

100. 100. 100. 100. 100. 101. 101. 101.

153 155 158 159 162 172 173 178

The. . .Sanderson, substituted from above the line for ‘Dr Sanderson, as you may easily perceiv’ deleted. Strict Sence, followed by ‘Men rebellious as long as left to themselves’ deleted sorts, followed by ‘being’ deleted. please, followed by ‘whom God desires to convert and to save; but leaving them to themselvs’ deleted. others, followed by ‘of them’ deleted. and som, followed by ‘of them’ deleted. as the, substituted from above the line for ‘of’ deleted. This, substituted from above the line for ‘And the’ deleted. omission, followed by ‘of it’ deleted. compared, followed by ‘with’ deleted. by their Effects, inserted from the above the line. and that, followed by ‘Decree’ deleted. Known, followed by ‘and fully understood’ deleted. also, inserted from the above the line. therunto, being, substituted from above the line for ‘to the Covenant, as’ deleted. occasioned, followed by ‘only’ deleted. briefly, inserted from the margin, followed by ‘summarily’ deleted. may be, substituted from above the line for ‘is to be’ deleted. discerned, followed by ‘best’ deleted. which they are, followed by ‘collateral’ deleted Leagues, followed by ‘and Contracts’ deleted. Words, followed by ‘writte-’ deleted. contract, substituted from above the line for ‘Covenant’ deleted. appear, followed by new paragraph and ‘What is the Covenant which God hath made with Men’ deleted. also, inserted from the above the line. Righteous, inserted from the above the line. som, inserted from the above the line. with out, followed by ‘seeing’ deleted. discerned. . .conditions, substituted from above the line for ‘learned As’ deleted. God, followed by ‘promiseth’ deleted. By this, followed by ‘Covenant’ deleted. no man will, followed by ‘freely’ deleted. and Man, followed by ‘might’ deleted. that he might, followed by ‘be’ deleted. Passion, followed by ‘will easily bel-’ deleted. Covenant, followed by ‘he’ deleted. being. . .shall, inserted from the above the line.

A Sober View 101. 178 101. 101. 101. 101. 101.

181 183 190 191 192

101. 195 101. 195 101. 195 101. 198 101. 101. 101. 102. 102.

199 200 201 222 223

213

God therby, substituted from above the line for ‘Which yet must be understood with great Caution’ deleted. was, followed by ‘great’ deleted. provoked by, Followed by ‘our’ deleted. nor any other, followed by ‘but only that Creature’ deleted. provoked, followed by ‘he’ deleted. converteth any, followed by ‘and doth not rather let loose his Anger to the Confusion of all’ deleted. Rebellion, followed by ‘and’ deleted. God, substituted from above the line for ‘he’ deleted. being able to, substituted from above the line for ‘can’ deleted. wherupon, substituted from above the line for ‘and so’ deleted. because. . .not his, inserted from the above the line. For, preceded by ‘Yet’ deleted. that is, followed by ‘the’ deleted. tho justly, followed by ‘for their Rebellion’ deleted. which had. . .accidentally, inserted from the above the line. Sect. XI.

103. 103. 104. 104. 104.

1 4 44 57 62

104.

64

104. 104.

65 66 –68

104. 71 104. 74 104. 75 104. 76 104. 77 104. 78 104. 78 105. 90 105. 93 105. 103 105. 104

Dr Hammond doth, followed by ‘exceeding’ deleted. expected, followed by ‘or esteemed needfull’ deleted. proportionable, MS reads ‘proportinable’. that. . .mentioned, inserted from the above the line. second. . .Words, substituted from above the line for ‘other is denied’ deleted. if. . .implies, substituted from above the line for ‘which includes’ deleted. and. . .contains, inserted from the above the line. so that both. . . distinct from Providence, substituted from above the line for ‘and the Providence or Outward Emergence itself that befalleth him’ deleted. Extraordinary, followed by ‘and Miraculous!’ deleted. What doth. . .2ndly, inserted from the above the line. we may, substituted from above the line for ‘Truly’ deleted. as that which, followed by ‘in Sickness’ deleted. in their sickness, inserted from the above the line. God, or by, followed by ‘the’ deleted. Means, followed by ‘which he useth’ deleted. For, inserted from the above the line. time, followed by ‘he’ deleted. while it is, followed by ‘wholy’ deleted. As the. . .Body, inserted from the above the line.

The Works of Thomas Traherne

214

105. 105. 105. 105. 106. 106. 106.

106 121 123 124 126 127 128

106. 132 –142 106. 158 106. 106. 106. 106. 107. 107. 107. 107. 107.

165 166 166 167 173 180 183 184 194

107. 196 107. 202 107. 107. 107. 107. 107. 107.

207 207 210 210 211 211

108. 233 108. 236 108. 236 –244

they may, substituted from above the line for ‘and’ deleted. Evil spirit upon Saul, followed by ‘to trouble him’ deleted. which his Spirit, ‘Spirit’ inserted from the above the line. Quiet, followed by ‘Meek and Tender’ deleted. Psal. 51.11, followed by ‘what is that’ deleted. Inclinations, followed by ‘and Ideas’ deleted. Apprehensions, written over ‘Apprehensions’ is ‘Ideas’ but no deletion is indicated. What happened unto Moses. . .may be given, inserted from the margin. privately and distinctly, substituted from above the line for ‘also, distinctly’ deleted. too, inserted from the above the line. the Spirit of, followed by ‘God and of’ deleted. and of God, inserted from the above the line. saith the Apostle, inserted from the above the line. For, substituted from above the line for ‘And’ deleted. either, followed by ‘to’ deleted. Reports, followed by ‘Ideas’ deleted. nor. . .Ideas, inserted from the above the line. Law in their, followed by ‘Hearts, and write it in their’ deleted. Neighbor, substituted from above the line for ‘Brother’ deleted. as. . .broken, substituted from above the line for ‘the Conditional Covenant’ deleted. sheweth after all, followed by ‘the Vanity of’ deleted. made, preceded by ‘excellent in themselves but’ deleted. conveniently, inserted from the above the line. any other then, inserted from the above the line. of the Elect, inserted from the above the line. v. 27, preceded by ‘Yea And’ [And, inserted from the margin] deleted. Eph. 1.17 etc., followed by ‘By which you may plainly see’ deleted. bloweth where, followed by ‘-ever’ deleted. If may be compared. . .are not discerned, inserted from the margin. Sect. XII.

109.

1

according to, substituted from above the line for ‘by’ deleted.

A Sober View 109.

5

109. 109. 109.

6 7 7

109. 109. 109. 109. 109. 109.

9 11 11 11 18 19

109.

19

109.

19

109. 109. 109. 109. 109.

20 22 24 24 25

109. 109. 109. 109. 109. 109. 109. 109. 110. 110. 110. 111.

25 26 26 27 29 37 37 38 40 40 41 90

111. 92 111. 96 111. 101

215

Conditions, followed by ‘which number all those are, which Abusively are called Reprobates. being left to themselves For’ deleted. Grace, followed by ‘they’ deleted. parents, substituted from above the line for ‘fathers’ deleted. away from them, followed by ‘By the Tenor of the Covenant they are condemned (as I suppose) becaus it is made with men, [Substituted from above the line for ‘us’ deleted.] and our seed; however God may without and above the Covenant, nevertheless still in Christ, deal Graciously with them’ deleted. Salvation of, followed by ‘them’ deleted. punishments, followed by ‘in a Righteous Kingdom’ deleted. Glory Honor, followed by ‘and’ deleted. and Happiness, inserted from the above the line. therfore, inserted from the above the line would except, substituted from above the line ‘all unless’ deleted. some one or two, followed by ‘(for we will [allow?] that to pleas Dr. Hammond, some exceeding few breaking no Squares [?]) and yet those’ deleted. in the first Age Followed by ‘(for afterwards they needed more and had more then the bare Covenant of Grace)’ deleted. condemnation by that, followed by ‘first covenant’ deleted. which, substituted from above the line for ‘and these’ deleted. are, inserted from the above the line. now, substituted from above the line for ‘be’ deleted. preserved, substituted from above the line for ‘ordained to Salvation’ deleted. that are dealt with, followed by ‘Purely’ deleted. to, inserted from the above the line. first, inserted from the above the line. final, inserted from the above the line. ascribe, substituted from above the line for ‘teach’ deleted. Election and Gods, followed by ‘free’ deleted. Grace, followed by ‘unto’ deleted. residue, followed by ‘of men’ deleted. amply set forth, followed by ‘unto us’ deleted. rather deny, followed by ‘the Riches of’ deleted. Grace, followed by ‘unto’ deleted. Account, substituted from above the line for ‘Prospect’ deleted. Agents to return, followed by ‘themselves’ deleted. may be righteous, followed by ‘-ness’ deleted. Som, substituted from above the line for ‘This one sort of’ deleted.

The Works of Thomas Traherne

216

111. 101 111. 104 111. 104 111. 105 111. 105 111. 106 111. 117 111. 111. 111. 112. 112. 112. 112. 112. 112. 112. 112.

120 121 122 132 132 139 140 141 141 147 161

112. 113. 113. 113. 113.

168 172 172 172 174

113. 113. 113. 113. 113. 113 113.

175 180 186 186 194 197 202

113. 113. 113. 114. 114. 114. 114. 114.

202 203 204 214 219 223 225 234 –237

notice of this, this, inserted from the above the line, followed by ‘they’ deleted. reconciled to these, followed by ‘which some men teach’ deleted. place for them, followed by ‘Again’ deleted. Some, preceded by ‘Again on the other side’ deleted. Some. . .side, substituted from above the line for ‘exclude all those’ deleted. exclude all these, inserted from the above the line. Wherupon, followed by ‘there is another sort of Men, that not Knowing how to reconcile this with the other’ deleted. these. . .Saved, inserted from the above the line. in the mean time, followed by ‘they’ deleted. which, inserted from the above the line. when, inserted from the above the line. Dealt. . .are, inserted from the above the line. us to know, followed by ‘of’ deleted. see. . .and, inserted from the above the line For, preceded by ‘And’ deleted. Cause, followed by ‘he hath’ deleted. by their, followed by ‘own Way’ deleted. Banishment, followed by ‘and the hands of their Enemies’ deleted. are, inserted from the above the line. I judged them: but, followed by ‘rather’ deleted. chargeth them, followed by ‘also’ deleted. his Name, followed ‘as well as others’ deleted. Love, followed by ‘and Goodness, Mercy, Longsuffering and free Grace’ deleted. plainly, followed by ‘unto them’ deleted. unto. . .addeth, inserted from the above the line. these may all, inserted from the above the line. which. . .Election, inserted from the above the line. those, followed by ‘may’ deleted. Eternal life, followed by ‘and Heavenly Grace’ deleted. God unto them, Followed by ‘and the Knowledge of himself’ deleted. of which. . .and, inserted from the above the line. unto them, inserted from the above the line. Concerning, preceded by ‘And’ deleted. whether. . .no, inserted from the margin. inspiring. . .he, inserted from the above the line. as may. . .God, inserted from the above the line. Circumspectly, followed by ‘and’ deleted. to bring. . .tho, inserted from the margin.

A Sober View 114. 237 114. 239 –243 114. 248 114. 114. 114. 114.

248 248 251 253

217

is more frail, followed by ‘yet’ inserted from the above the line, deleted. As for me. . .ever, substituted from above the line for ‘Thou shalt hear a voice behind Thee saying, when thou turnest to the right hand or to the left, this is the Way walk in it’ deleted. several Estates, followed by ‘first in the Estate of Innocency, then in the Estate of sin, that they might be saved’ deleted. And when they, followed by ‘had’ deleted. have, inserted from the above the line. He. . .to, substituted from above the line for ‘and’ deleted. by. . .Advantages, inserted from the above the line. Sect. XIII.

115. 115. 115.

1 4 8

115. 115. 115. 115. 115. 115. 115.

9 10 15 16 18 23 23

115.

23

115. 115. 115. 115. 115. 115.

25 27 31 31 32 32

115. 115. 115. 116.

32 35 37 52 –55 56 56 62 67 80

116. 116. 116. 116. 116.

Super effluence of Gods, followed by ‘grace’ deleted. two, inserted from the above the line. tho. . .manifest, substituted from above the line for ‘we shall consider’ deleted. behalf, followed by ‘manifest’ deleted. concerning, substituted from above the line for ‘on’ deleted. concerning, followed by ‘the’ deleted. abundant, followed by ‘-ce of Gods’ deleted. opened, substituted from above the line for ‘shewed’ deleted. Thus, preceded by ‘And’ deleted. chosen, followed by ‘that are select’[inserted from the above the line] deleted. select and, substituted from above the line for ‘that are pure and Precious. becaus they are’ deleted. which. . .worthy, inserted from the margin. Jerusalem, preceded by ‘Tho’ deleted. many, followed by ‘others in’ deleted. Equal, followed by ‘in all respects’ deleted. to himself and, followed by ‘meerly’ deleted. This. . .object, substituted from above the line for ‘and advanced’ deleted. There, preceded by ‘Again’ deleted. Small, followed by ‘and the Advantage’ deleted. be, inserted from the above the line. And. . .among them, inserted from the margin. etc, inserted from the above the line. Laws, followed by ‘Thus Judas was chosen’ deleted. writing to, followed by ‘whose’ deleted. unto, substituted from above the line for ‘to’ deleted. Priests, followed by ‘by Jesus Christ’ deleted.

The Works of Thomas Traherne

218

116. 116.

81 84

117. 108 117. 117. 117. 117. 117.

108 114 114 122 123 –125 117. 127 117. 131 118. 133 118. 135 118. 138 118. 142 118. 149 –151 118. 158 –165 118. 166 118. 176 119. 119. 119. 119. 119. 119. 119.

180 182 183 183 191 191 217

119. 119. 120. 120. 120. 120. 120.

218 218 225 228 229 232 242

namely. . .obey him, inserted from the above the line. bought us by, substituted from above the line for ‘done’ deleted. but hate him, followed by ‘and being bound up in the chains of Eternal Despair, were unable to be Righteous or Holy’ deleted. And being. . .sence, inserted from the margin. when it. . .us, inserted from the above the line. Gods Love, followed by ‘naturaly’ deleted. yet, inserted from the above the line. which we the. . .Covenant, inserted from the margin. for them, inserted from the above the line. Labors, followed by ‘etc’ deleted. his, substituted from above the line for ‘the’ deleted. fitly observed here, followed by ‘best used’ deleted. to his office, inserted from the above the line. away, followed by ‘from his office’ deleted. of which this. . .Grace etc, inserted from the margin. what more. . .restore, inserted from the margin. so again, inserted from the above the line. what. . .here, substituted from above the line for ‘with the Shepherd of his flock’ deleted. Isa. 63.7., followed by ‘etc’ deleted. pardon it, followed by ‘Jer. 5.1’ deleted. threateneth them thus, followed by ‘v. 15’ deleted. upon you, inserted from the above the line. Jer. 5, inserted from the above the line. might shew, followed by ‘them’ deleted. Israel. . .Judah, substituted from above the line for ‘they’ deleted. Sodom and, followed by ‘her dau-’ deleted. and, inserted from the above the line. Blood, followed by ‘that is the Estate of Misery’ deleted. vers. 60. 6., followed by ‘from there forward’ deleted. Cause, followed by ‘at all’ deleted. she, inserted from the above the line. without. . .her, substituted from above the line for ‘Immediatly after which in the very next words he said’ deleted. Sect. XIV.

121.

4

some, followed by ‘Rebelious men’ deleted.

A Sober View 121. 121. 121. 121.

9 10 14 14

121.

15

121. 121. 121. 121.

15 17 18 20

121.

20

121.

23

121. 121. 121. 122. 122. 122.

24 38 38 47 53 54

122. 122. 122. 122. 122. 122. 122. 122. 122. 122. 122. 122. 122. 122. 122. 122.

55 55 –57 56 66 67 71 72 72 74 74 81 81 83 86 87 88

123. 123. 123.

96 97 98

123. 100

219

of punishment, inserted from the above the line. Nice, followed by ‘ness of’ deleted. very, inserted from the above the line. and. . .Hell, substituted from above the line for ‘quishing’ deleted. therfore, substituted from above the line for ‘And therfore’ deleted. Reprobates, followed by ‘or said to be rejected’ deleted. chosen, followed by ‘People’ deleted. till he, followed by ‘had’ deleted. King, followed by ‘if he would walk in his Statutes [. . .] Samuel saith’ deleted. the Lord and, followed by ‘walk in his Statutes fear him’ deleted. particularly, followed by ‘speaking to Saul himself he saith’ deleted. Samuel, substituted from above the line for ‘he’ deleted. precedes, followed by ‘as the caus of’ deleted. Rejection, followed by ‘and Reprobation’ deleted. they did not, followed by ‘delight’ deleted. faith, followed by ‘Because’ deleted. Naught. . .away, substituted from above the line for ‘What is Naught and vile is cast away’ deleted. disliked, and that, followed by ‘only’ deleted. The word. . .Abominable, inserted from the margin. is, substituted from above the line for ‘only’ deleted. 2. Sam. 1.21, inserted from the margin. Iniquities, followed by ‘2. Sam. 1. 21’ deleted. Lord of Hosts, followed by ‘only’ deleted. The, preceded by ‘And therfore’ deleted. therfore, inserted from the above the line. feared, followed by ‘not’ deleted. if, substituted from above the line for ‘til’ deleted. is one, followed by ‘that was’ deleted. the Caus. . .him self, inserted from the above the line. Reprobat, followed by ‘merely’ deleted. Luk. 7.30, substituted from the margin for ‘Act’ deleted. in the Jews. . .people, inserted from the above the line. the Gospel, substituted from above the line for ‘Paul and Barnabas’ deleted. in her. . . .And, inserted from the above the line. what. . .World, inserted from the margin. all the world, followed by ‘He brake and destroyed his chosen Nation’ deleted. as you. . .section, inserted from the above the line.

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123. 103 123. 123. 123. 123. 123. 123. 123. 123.

103 109 115 117 124 124 125 126

123. 124. 124. 124. 124. 124.

129 136 138 141 141 143

124. 124. 124. 124.

145 146 149 150

124. 124. 124. 124. 124. 124. 124. 124. 124.

151 151 155 155 156 158 158 161 163

124. 124. 124. 125.

164 175 175 190

125. 125. 125. 125. 125. 125. 125.

194 197 202 202 204 204 210

of that kind, substituted from above the line for ‘those’ deleted. Some. . .might all, inserted from the above the line. Righteousness and, followed by ‘to save’ them. hinders, followed by ‘it’ deleted. more then from, ‘from’ inserted from the above the line. incorrigible, followed by ‘and unpersuasible’ deleted. persons is, followed by ‘always’ deleted. their Sin, followed by ‘and Wickedness tho they are’ deleted. and. . .yet, substituted from above the line for ‘but may be Penitent and’ deleted. evry thing, followed by ‘according to its Defect’ deleted. he, inserted from the above the line. a, inserted from the above the line. Intents, followed by ‘and’ deleted. and capable. . .misery, inserted from the above the line. rejected, substituted from above the line for ‘Reprobated’ deleted. is desired. . .rejected, inserted from the above the line. he, inserted from the above the line. and capable. . .that Covenant, inserted from the above the line. can expect, substituted from above the line for ‘he is capable of’ deleted. it, substituted from above the line for ‘the Covenant’ deleted. requires a, followed by ‘corrigible’ deleted. Boysterous, followed by ‘-ness and’ deleted. Benefits, followed by ‘and Enmity’ deleted. Spirit, followed by ‘for the sins committed’ deleted. Advantage, followed by ‘by that Covenant’ deleted. by that Covenant a very, inserted from the above the line. perceiving, followed by ‘in Gods account’ deleted. essentialy, substituted from above the line for ‘necessarily’ deleted. it, substituted from above the line for ‘the same’ deleted. of them, inserted from the above the line. Nay, substituted from above the line for ‘And’ deleted. Elect, substituted from above the line for ‘themselves’ deleted. and minister. . .generation, inserted from the above the line. from among the, followed by ‘Scripture’ deleted. vulgar, inserted from the above the line. Custom, followed by ‘among the Vulgar’ deleted. may, inserted from the above the line. As, followed by ‘those’ deleted. they. . .also, substituted from above the line for ‘and’ deleted.

A Sober View 125. 211 125. 125. 125. 125.

211 211 213 215

125. 126. 126. 126. 126.

216 222 223 224 225

221

wherby he, substituted from above the line for ‘and so’ deleted. Second, followed by ‘And of these two sorts of Re-’ deleted. alone, inserted from the above the line. never be saved, inserted from the margin. In the Close. . .That, substituted from above the line for ‘where note’ deleted. in the 17th Article, inserted from the above the line. Christ, inserted from the above the line. the other, substituted from above the line for ‘Repro-’ deleted. that are not. . .aright, inserted from the above the line. explicate the manner, followed by ‘wisely’ deleted. Sect. XV.

127. 127. 127.

31 33 34

127. 127. 127.

34 36 37

128. 128. 128. 128. 128. 129. 129. 129. 129.

70 75 76 78 78 85 85 87 87

129. 87 129. 87 129. 96 129. 96 129. 98 129. 105 129. 113 129. 115 130. 141 130. 148

or passed by, inserted from the above the line. or Voluntary Inclinations, inserted from the above the line. But, followed by ‘then another Question follows and that is Whether that Goodness of Disposition it self be not the Gift of God, which he bestoweth upon one and not on another. Neither it is’ deleted. Elect, followed by ‘themselves’ deleted. Whether, preceded by ‘That Question’ deleted. was. . .Determination and, substituted from above the line for ‘Dr Hammond foresaw of’ deleted. What can, inserted from the above the line. them by God, and, followed by ‘designed’ deleted. designed, inserted from the above the line. Circle, followed by ‘and’ deleted. he, inserted from the above the line. That, preceded by ‘To have’ deleted. should be, substituted from above the line for ‘and’ deleted. proud, followed by ‘dis’ deleted. Rebellious, substituted from above the line for ‘untractible’ deleted. heart is, followed by ‘dishonest’ deleted. honest, followed by ‘Tractable’ deleted. Again, inserted from the above the line. all, substituted from above the line for ‘none but’ deleted. of nature, inserted from the above the line. wrought, inserted from the above the line. having. . .Grace, substituted from above the line for ‘using well their Liberty’ deleted. And, followed by ‘again’ deleted. will be also, followed by ‘resolved’ deleted. Enquire, preceded by ‘Begin at the last Clause, and’ deleted.

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130. 130. 130. 130. 130. 130.

148 149 151 153 154 154

130. 158 131. 172 131. 178 131. 181

which, inserted from the above the line. Which is, followed by ‘as the Qualification’ deleted. given, inserted from the above the line. or at least, followed by ‘resist’ deleted. which is, inserted from the above the line. work it in them, followed by ‘How came the residue not to resist it? Nothin-’ deleted. Dr Hammond, substituted from above the line for ‘he’ deleted. certain Rule, followed by ‘it’ deleted. fountain, substituted from above the line for ‘Rule’ deleted. by Nature, inserted from the above the line. Sect. XVI.

132. 132. 132. 132. 132. 132. 132. 133. 133. 133.

5 16 –23 25 29 29 35 38 41 44 53

133.

70

133. 133.

72 74

133. 134. 134. 134. 134.

78 87 95 96 99

134. 134. 134. 134. 134.

101 101 108 110 111

134. 130

Decrees in a, followed by ‘more’ deleted. nor to confound. . .Holy Gospel, inserted from the margin. Humility, etc. followed by ‘an’ deleted. others, inserted from the above the line. by him, followed by ‘others’ deleted. Natural, followed by ‘to him’ deleted. All, preceded by ‘But And’ deleted. bec., inserted from the above the line. Hated, followed by ‘Wherupon’ deleted. loss of that Love, followed by ‘and the feeling of that Hatred to an Intelligent Soul is the [. . .]’ deleted. possible, substituted from above the line for ‘natural’ deleted. our, inserted from the above the line. revealed. For, followed by ‘Bonum movet Voluntatem non Essendo sed Apparendo’ [The good moves the will not by being but by appearing] deleted. Spring, substituted from above the line for ‘fountain’ deleted. They, inserted from the above the line. it, inserted from the above the line. God, substituted from above the line for ‘men’ deleted. Dwelling in them, followed by ‘that see [see, substituted from above the line for ‘receiv’ deleted] the same’ deleted. Happiness, followed by ‘is’ not deleted. in them, substituted from above the line for ‘there’ deleted. accounted, followed by ‘our’ deleted. an object, inserted from the above the line. of it, substituted from above the line for ‘and Abomination of their Act:’ deleted. griev and are, followed by ‘therfore’ deleted.

A Sober View 135. 132 135. 133 135. 135. 135. 135. 135. 135. 135. 135. 135. 135. 135. 135.

134 139 139 146 147 154 161 161 162 162 162 168

135 . 170 135. 174 135. 136. 136. 136.

175 179 180 183

223

Sovereign Good, followed by ‘and Eternal Blessedness’ deleted. And all Aim. . .Evry one, substituted from above the line for ‘for all’ deleted. Happy, followed by ‘and Eternaly Happy’ deleted. kind. . .their, inserted from the above the line. Powerful and near, followed by ‘and’ deleted. Actions, inserted from the above the line. may be ours, followed by ‘own’ deleted. World, followed by ‘One’ deleted. the Sun, and, followed by ‘the image of’ deleted. the Mirror, substituted from above the line for ‘it’ deleted. his, inserted from the above the line. love, followed by ‘unto him’ deleted. Of, preceded by ‘And’ deleted. it be so or no, substituted from above the line for ‘were they to use’ deleted. other, inserted from the above the line. of their own. . .Eternal Glory, inserted from the above the line. Neither, followed by ‘are’ deleted. what incertainties. . .in the world, inserted from the margin. Perpetuity, followed by ‘and [. . .]’ deleted. He, substituted from above the line for ‘An-’ deleted. Sect. XVII.

137. 137. 138. 138. 138. 138. 138. 138. 138.

1 18 43 45 49 50 58 63 77

This, substituted from above the line for ‘The’ deleted. cannot well be, Followed by ‘but’ deleted. be not observed, Followed by ‘may’ deleted. so, substituted from above the line for ‘thus’ deleted. Merry, Followed by ‘for to’ deleted. me, substituted from above the line for ‘be’ deleted. do, substituted from above the line for ‘perform’ deleted. where, inserted from the above the line. that will, followed by ‘persist’ deleted. Sect. XVIII.

141 141. 141. 141. 141. 141. 141.

2 3 5 32 36 42 43

Reverend, substituted from above the line for ‘Dr’ deleted. apart, inserted from the above the line. Datur, inserted from the above the line. Bestowed, followed by ‘For’ deleted. vain, followed by ‘to the Reprobat’ deleted. becaus, followed by ‘one’ deleted. not, followed by ‘been’ deleted.

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142. 56 142. 60 142. 64 143. 124 143. 127

Suspicion, MS reads ‘Suspicition’. have, inserted from above the line. Arabian, inserted from the above the line. she standeth. . .hand in, substituted from above the line for ‘her garments are made of’ deleted. World should, followed by ‘throw’ deleted. Sect. XIX.

144. 144. 144. 144. 145. 145. 145. 145. 145. 145. 146.

16 16 26 38 45 50 52 52 53 80 83

or, substituted from above the line for ‘and’ deleted. the Dark, followed by ‘and’ deleted. Parents, inserted from the above the line. Joy, substituted from above the line for ‘glory’ deleted. Impediments, substituted from above the line ‘snare’ deleted. those, inserted from the above the line. Examples, followed by ‘Thus Darkness ca-’ deleted. is most, followed by ‘Dolefull and’ deleted. off, MS reads ‘of’. deaf, substituted from above the line for ‘obdurat’ deleted. Nature, followed by ‘is’ deleted. Sect. XX.

148. 148.

1 1

148. 148. 148.

3 4 5

148. 148. 148.

5 6 6

148. 148. 148. 148. 149.

7 20 24 24 49

149. 149. 149. 149. 149. 150.

61 67 78 78 87 97

to, inserted from the above the line. that they, substituted from above the line for ‘that not’ deleted. are ignorant of, inserted from the above the line. not, inserted from the above the line. of all, substituted from above the line for ‘know . . . .’ deleted; substituted from above the line for ‘behav not’ deleted. of all that, followed by ‘hitherto’ deleted. Apostle, followed by ‘has’ deleted. witnesseth, substituted from above the line for ‘set down’ deleted. Concerning the Gentiles, inserted from the above the line. and Pleasure, followed by ‘being’ deleted. most Blessed, followed by ‘Life’ deleted. and, followed by ‘the Most’ deleted. Glory, substituted from above the line for ‘Excellency’ deleted. understand the, followed by ‘use’ deleted. Substance of the, followed by ‘Nature’ deleted. then, substituted from above the line for ‘of’ deleted. beside, inserted from the above the line. chuse, substituted from above the line for ‘prefer’ deleted. Chrystal, followed by ‘a’ deleted.

A Sober View 150. 150. 150. 151.

102 124 128 137

151. 152. 152. 152. 152. 152. 152.

140 190 204 204 204 206 206

152. 207

225

when it doth, followed by ‘all’ deleted. proper, inserted from the above the line. that, followed by ‘them’ deleted. Honored, substituted from above the line for ‘advanced’ deleted. Strife, followed by ‘nor Trouble’ deleted. Man is, followed by ‘or whatever’ deleted. Hunter, followed by ‘many times’ deleted. takes, followed by ‘more’ deleted. tho, inserted from the above the line. even, inserted from the above the line. Beloved: And, followed by ‘Mercenary’ deleted. Substituted for ‘Cowardly’ deleted. cowardly. . .enough, inserted from the above the line. Sect. XXI.

153. 153. 153. 153. 154.

4 15 16 35 40

154. 154.

44 47

154.

49 –53

154. 52 154. 55 154. 59 154. 76 154. 80 154. 83 155. 93 155. 121 155. 121 155. 126 155. 128 155. 128 156. 133

to, substituted from above the line for ‘and’ deleted. all, substituted from above the line for ‘the’ deleted. his inward, inserted from the above the line. and near, inserted from the above the line. And, followed by ‘6.ly which we adde by Clear Observation, Demonstration and Experience’ deleted. as Messengers and Ministers, inserted from the above the line. other means, substituted from above the line for ‘the Residue’ deleted. refuse to make. . .to be extinguished, inserted from the above the line and from the margin. Endeavors, followed by ‘the’ deleted. very, inserted from the above the line. first, inserted from the above the line. gracious purpose, inserted from the above the line. to, inserted from the above the line. terms, inserted from the above the line. Dr Hammond, inserted from the above the line. this Supereffluence, substituted from above the line for ‘it’ deleted. Natural, followed by ‘to Wit’ deleted. examined, followed by ‘and of which the last only is the most pious and the better’ deleted. that therfore. . .is manifest. And, inserted from the above the line. is. . .of, substituted from above the line for ‘therfore are’ deleted. The, preceded by ‘The last [. . .] is’ deleted.

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156. 156. 156. 156. 156.

134 134 135 135 136

156. 136 156. 137 156. 138

after, followed by ‘which’ deleted. reason, followed by ‘of them and’ deleted. Agent, followed by ‘we leave and’ deleted. therfore, inserted from the above the line. it, inserted from the above the line; followed by ‘sect. 9’ deleted. for, inserted from the above the line. Moment, followed by ‘and Beauty’ deleted. without which. . .lame and Defective, inserted from the above the line. Sect. XXII.

157. 157. 158.

39 43 46

158. 158. 158. 159. 159. 159. 159. 159. 159. 159. 159. 159.

56 80 85 90 98 99 100 107 117 122 123 127

159. 159. 159. 160. 160. 160. 160. 160. 160.

130 131 133 137 144 164 168 176 176

161. 181 161. 188 161. 195 161. 196 161. 196

when, substituted from above the line for ‘and any’ deleted. that he, followed by ‘hath’ deleted. shall certainly, substituted from above the line for ‘should Eternaly’ deleted. so, substituted from above the line for ‘an’ deleted. he is, inserted from the above the line. to, inserted from the above the line. this, substituted from above the line for ‘it’ deleted. Benefits to be, followed by ‘Righteous, that is’ deleted. that preceded, followed by ‘then which’ deleted. means, inserted from the above the line. much, inserted from the above the line. hard and, inserted from the above the line. here are, inserted from the above the line. Conclusion of his, followed by ‘own’ deleted. immediate cause, substituted from above the line for ‘Crown’ deleted. while, substituted from above the line for ‘if’ deleted. it to Us, followed by ‘to Crown his Endeavors, and’ deleted. God, substituted from above the line for ‘he’ deleted. to fix on, inserted from the above the line. The other is, followed by ‘that place of’ deleted. Pure, followed by ‘in himself’ deleted. uncapable, followed by ‘the like forever’ deleted. is committed, inserted from the above the line. do, substituted from the above the line; followed by ‘cleans him of in the whole world’ deleted. viz, inserted from the above the line. chosen, inserted from the above the line. which. . .the, substituted from above the line for ‘and that the’ deleted. residue, followed by ‘of them’ deleted. seeing, followed by ‘by’ deleted.

A Sober View 161. 161. 161. 161. 162. 162. 162.

199 200 204 221 231 233 234

162. 162. 162. 162. 162. 162. 162.

236 237 239 240 244 256 263

162. 267 162. 267

227

away, followed by ‘tho’ deleted. none of. . . .And that, inserted from the above the line. Sight, followed by ‘That is’ deleted. to glory of, followed by ‘in God’ deleted. Glorying, followed by ‘and boasting’ deleted. Boasting, substituted from the margin for ‘Glory’ deleted. Atchievment, followed by ‘and to Pride himself therin’ deleted. intollerable, followed by ‘folly’ deleted. only, inserted from the above the line. that, inserted from the above the line. small an Action, followed by ‘Works and’ deleted. putteth an, followed by ‘high and’ deleted. neither been made Beautiful, inserted from the above the line. for his Goodness. . .valu upon it, inserted from the above the line. now, inserted from the above the line. 2d, inserted from the above the line. Sect. XXIII.

164.

3

164. 164. 164. 164.

3 19 20 22

164. 164. 164. 164. 164. 165. 165. 165. 165. 165. 165.

22 23 35 39 40 44 48 48 52 59 62

165. 165. 165. 165. 166.

62 64 73 75 88

Judgement, followed by ‘that only the Elect are Saved. And therfore’ deleted. therfore, inserted from the above the line. people, followed by ‘Ro. X. vers. ult.’ deleted. very, inserted from the above the line. in. . .nature, substituted from above the line for ‘foreseen’ deleted. chosen, substituted from the margin for ‘elected’ deleted then, followed by ‘and in that estate’ deleted. being, inserted from the above the line. who did reserve them, inserted from the above the line. had they. . .Grace, inserted from the above the line. also there is, followed by ‘-n Election, acc-’ deleted. yet, followed by ‘of their own accord’ deleted. were, followed by ‘reserved’ deleted. Miscreants, followed by ‘and Rebels’ deleted. As Ismael. . .family, inserted from the above the line. begotten by, substituted from above the line for ‘derived from’ deleted. but the, followed by ‘Cause and’ deleted. Maliciously, followed by ‘and without Cause’ deleted. His, substituted from above the line for ‘the’ deleted. with. . .Savior, inserted from the above the line. desolate, followed by ‘(which was fulfilled in the Apostles days in the Destruction of Jerusalem.)’ deleted.

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166.

93

166. 166. 166. 166. 166.

94 102 104 109 121 –123 167. 129 167. 132 167. 167. 167. 167. 167. 167. 167. 167. 167.

132 142 143 151 151 157 157 157 158

167. 159

Age, followed by ‘Mat.24.14’ deleted; substituted from above the line for ‘Therfore speak’ deleted. therfore, substituted from above the line for ‘also’ deleted. hear and yet, inserted from the above the line. are your, followed by ‘Ears for they hear, and you’ deleted. Jo. 15.16, inserted from the above the line. Prophesy. . .Jerusalem, inserted from the margin. Who, substituted from above the line for ‘And’ deleted. as he doth, substituted from above the line for ‘and thus’ deleted. always, followed by ‘he’ deleted. Apostles, followed by ‘Message’ deleted. were sent, followed by ‘becaus of the Rebel’ deleted. of whom. . .places, inserted from the above the line. whom the, followed by ‘Apostles’ deleted. both, inserted from the margin. he gave, followed by ‘it to’ deleted. unto men, inserted from the above the line. damn, followed by ‘men’ deleted; substituted from above the line for ‘them’ deleted. Misery, substituted from above the line for ‘Sin’ deleted. Sect. XXIV.

169. 169. 170. 170. 170. 170.

2 4 65 66 67 68

170.

68

170. 68 170. 83 171. 107 171. 110 171. 171. 171. 172. 172. 172.

118 120 123 138 146 150

of Scripture, inserted from the above the line. handled, followed by ‘The place is Ro. 9’ deleted. all, inserted from the above the line. to them, followed by ‘and his heaviness for them’ deleted. and, inserted from the above the line. a. . .token, substituted from above the line for ‘to [. . .]’ deleted. towards them, followed by ‘as they were united in one body Church or Nation’ deleted. Who, followed by ‘as such’ deleted. primarily, MS reads ‘primilarly’. Matt. 23.37, substituted from above the line for ‘Luk. 13.34’ deleted. Having. . .more, substituted from above the line for ‘From whence he taketh [. . .]’ deleted. the Bondmaid, inserted from the above the line that when, followed by ‘Abrah’ deleted. among them, followed by ‘Having’ deleted. Effectual, followed by ‘at which he as pleased’ deleted. not, inserted from the above the line. right, inserted from the above the line.

A Sober View 172. 173. 174. 175. 175. 175. 175. 175. 175.

166 205 252 272 273 274 277 303 305

175. 309 176. 316

229

unrighteousness, followed by ‘abusing’ deleted. as being, inserted from the above the line. Glory, followed by ‘who’ deleted. persuade, but, followed by ‘convert’ deleted. upon, substituted from above the line for ‘in’ deleted. call, followed by ‘to all Eternity’ deleted. Lord, followed by ‘had’ deleted. was, inserted from the above the line. Omniscience, substituted from above the line for ‘fore Knowledge’ deleted. them, followed by ‘that which’ deleted. the, followed by ‘Apo-’ deleted. Sect. XXV.

177. 177.

17 19

178. 179. 179. 179. 179. 179. 179. 179. 180.

81 93 95 95 102 104 108 122 138

180. 180. 180. 180. 181. 181. 182.

141 155 157 159 182 207 231

Person, followed by ‘And his’ deleted. our. . .pray, substituted from above the line for ‘if it be possible’ deleted. his, followed by ‘Territories’ deleted. But, followed by ‘if he shall’ deleted. then, substituted from the margin for ‘they’ deleted. they, inserted from the above the line. Perfect, followed by ‘It is exceeding high’ deleted. upon it, followed by ‘but if’ deleted. and, inserted from the above the line. in, substituted from above the line for ‘of’ deleted. might hav been, substituted from above the line for ‘was’ deleted. justly, inserted from the above the line. unerring, inserted from the above the line. that, followed by ‘bring’ deleted. from, inserted from the above the line. the name of, inserted from the above the line. Means, followed by ‘would’ deleted. arise, followed by ‘Sect. XXVI’ deleted. Sect. XXVI.

183. 7 183. 13 183. 15 183. 41 184. 51 184. 80 185. 105

also, inserted from the above the line. Birthright, followed by ‘Esau’ deleted. he would. . .as least, inserted from the above the line. Esau, substituted from above the line for ‘Isaac’ deleted. forbear, followed by ‘him’ deleted. Elected, followed by ‘And tho’ deleted. called, followed by ‘and of Nations that are Converted to the Profession of the true Religion’ deleted.

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Sect. XXVII. 186. 3 186. 3 186. 28 187. 47 187. 70 188. 85 188. 105 188. 123 –125 189. 158 191. 221

had don, followed by ‘either’ deleted. for this, followed by ‘purpose’ deleted. whose, followed by ‘his’ deleted. one, substituted from above the line for ‘some’ deleted. things, followed by ‘Swear n-’ deleted. etc, inserted from the above the line. name, substituted from above the line for ‘there is’ deleted. Christ dying. . .Redemption, inserted from the above the line and from the margin. that, followed by ‘gave him the Birth right might’ deleted. as well as, followed by ‘Blood’ deleted. Sect. XXVIII.

192. 193. 193. 193. 193. 193.

8 66 72 78 85 86

193. 194. 194. 194. 194. 194. 195. 195. 195.

86 99 101 107 113 113 139 140 140

195. 163

or, inserted from the above the line. are, inserted from the above the line. infinit Evil, followed by ‘truly’ deleted. for sin. . .Hatred, inserted from the above the line/ And, substituted from above the line for ‘for’ deleted. Mischief, followed by ‘Were God Hatred therfore, it were impossible he should be Beloved’ deleted. Hatred to, followed by ‘such’ deleted. sin and, inserted from the above the line. this, and, followed by ‘to do this’ deleted. som, inserted from the above the line. For as much as, followed by ‘any man’ deleted. Cato, inserted from the above the line. both which are, followed by ‘here’ deleted. true, and, followed by ‘perhaps’ deleted. place, followed by ‘for in both respects Esau was hated: in the first for his Sins being made a Reprobate and Apostat Nation; in the other upon his Sins, from which that he might when [. . .] turn God required’ deleted. Decrees, followed by ‘putteth a yoke’ deleted.

Seeds of Eternity or The Nature of the Soul

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Plate III: Seeds of Eternity or The Nature of the Soul, ff. 140v–141r

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Seeds of Eternity or The Nature of the Soul in which Everlasting Powers are Prepared.

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Humanity, which is the Handmaid of true Divinity, is a noble Part of Learning, opening the best and rarest Cabinet in nature to us, that of our Selvs: Which it doth either by discovering the Excellencies of our Bodies, or the faculties of our Souls. together with the Graces and vices of either. It is highly desirable, not only for the Benefits which flow from thence in conversation, but because it unfoldeth infinit Mysteries, (in the most precious Repository of Divine Secrets, Humane Nature) and by the Demonstration of a most clear Reason, maketh manifest the Highest Articles of Christian Faith in our retirements. It enableth, and inclineth us also to live the most Glorious life, and to spend our Time in the most Blessed Employments; to wit in Praises and Thanksgivings, as well as in Adorations and Contemplations and fruitions and Enjoyments of all the Treasures of Divine Wisdom and Bounty: Which becaus they pleas us are Delightfull, and bec: they promote us Eternaly are most truly Profitable. We become Illustrious by being just, and please GOD Angels and Men by being Blessed. Just we then are when we render to God and all his Creatures their due, and then Blessed when we esteem his mercies, and being heartily thankfull celebrat his Praises for them. Because the Soul naturaly desires to see the Lineaments of its own face, Humanity is Delightfull which displayeth its features. It is admirable, becaus it unfoldeth Wonders that are incredible; but more becaus it doth it in a maner so plain and easy, for its Objects are within us; It is therfore the most certain of all Sciences, becaus we feel the Things it declares, and may by Experience, prove all it revealeth. It is Sublime becaus by it we are allied to heaven, in it all the Glories of the Celestial Kingdom are apparent and by it are made near and familiar. For as in Water, the face of Heaven is represented; so is the Nature of God in the Soul of Man, where the Cause and End of His Creation, together with the Beauty of Religion, the Nature of Blessedness, and the Excellency of Nature in general as well as Mans in particular are unfolded. As Beauty allures the Eys of Beholders, so doth it especialy delight its own, those therfore that are very amiable contemplat themselvs frequently in a Mirror. all Nature is a Lover of Pleasure, but Innocent nature loves that

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pleasure which is Sincere and Pure; and extremely loves it becaus it is Sublime and Substantial. Now the Colors of the face, tho never so pleasing, are a dim and fading Shadow in comparison of the Soul, whose Ornaments are infinitly more profound and truly Glorious: So that the Pleasure of Contemplating ones own Soul is Dreadfull, as well as Ravishing, and inspires as much Veneration, as it doth Joy. for of all Pleasures, the greatest (next to the Sight of God himself) is to see the face of ones own Soul: if at least it be not defiled with guilt. Two things there are concurring to make the Contemplation of the Soul delightfull; its own Worth, and our Interest. for as we naturaly desire to see Things excellent, and most violently long for things infinitly so; we likewise ardently covet to have them ours, and with a Cruel Jealousy long to have them in our own Possession. We could wish our Interest as infinit as their Excellency. And tho these two Desires are inclinations generaly Supprest, either through fear, or some tacite Neglect yet when we remove the impediment that covers them, and look into the Secret of our Essence freely, we cannot chuse but feel them, bec. they are parts of our very selvs never to be extinguished, for however they are buried under Ashes here, they are immortal and will burn for ever. These two Inclinations as they are high and soaring, so are they Essential to an Happy Creature. for Nothing can be Blessed, that is incapable of it, nothing is capable of Bliss but that which loveth Treasure, and nothing can love Treasure that delighteth not in Propriety. For where there is no Love of Propriety, nor desire of Treasure, there can be no Sence of Felicitie nor Joy in Enjoyment. Indeed there can be no Enjoyment. For this Cause God so implanted these two Desires that they are the Occasion of all our Joys even in Heaven, or of all our Torments in Hell. for the Delight of Heaven ariseth from the Satisfaction of these two, and the Misery of Hell from their frustration. There we rejoyce, becaus all we desire we have: in hell we lament, becaus that is ours, which we hate and abjure. These two Inclinations hath God endeavored to satisfy most perfectly: he implanted them that they might be satisfied. for being Willing to Communicat him self in his Creatures Blessedness, he made us Capable of being Blessed, and employed his Almighty Power, in making all Objects the most Excellent and the most ours, that was imaginable or Possible. And wheras all Objects are naturaly within us (in an Objective Manner) that are enjoyed by us; to the intent they may most deeply and intimately be ours; no Objects are more within us, or more ours (keeping within the Compass of Things Created, Visible or Invisible) or more Excellent then the Interior Properties and Endowments of the Soul. Which are in us not as objects only, but as Essential parts of our very Being. for God hath communicated him self to us, by doing all things for us in the most Excellent manner. By his Wisdom and Power he hath provided that those things that are most Excellent should be most within us. Since therfore the Soul, is so great a Lover of it Self, and so mightily delightest in its own Beauty, how Happy is it that it is so Glorious! how much

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owest thou unto God Almighty, that by his Wisdom and Power he hath made those things that are most excellent, most Essentialy, thine, and seated them within! I am amazed when I consider the Perfections of My Soul: of which as it is in other Riches an Evil Use may be made, but a good one too. A man may gaze in a solitary maner upon his own Perfections, and so dote upon them, as to grow Proud therby; which was the fall of Angels. But I will so consider them as to be enflamd with Divine Love in the Meditation, and which is a Strange Effect of ones own Excellency, to be filled with Abhorrence of my self, bec. I hav defiled so excellent a creature. For that God hath put such Amiable and Noble Features within my Soul, and composed it of so many great and wonderfull parts, is the Highest Obligation wherof Nature is capable. But that I have defiled them, the greatest Caus of self abhorrence and Revenge. For the greater my Shame is, the greater is my Humiliation: the greater my Excellency was, the greater my shame is, and the greater my repentance. The End why God implanted these two Inclinations of which I speak, was his own Glory. For no Glory is like that of a Donor. He desires to be Delightfull, and to be enjoyed: he is infinitly Good and communicative, not to the Hurt, but Pleasure of Spectators. Evil communicats it self to the Hurt of others, Goodness to the Delight. That therfore we might be capable of all Enjoyments, in communion with him, he made us like him self. Who infinitly desires the most Excellent things: And becaus he infinitly desires them, infinitly enjoyeth them. At once he delighteth in their Beauty and Presence. And by both they are his Riches. For nothing can be a Treasure that is not possest, his Nature therfore desires Application, as well as Excellency. Nor indeed can any thing be Excellent that is not applied. for how can it be excellent that is neither pleasant nor usefull. It is Potentialy a Treasure while it is capable of being so, but not actualy till it is enjoyed. So that Interest addes Lustre to the value, and Enjoyment makes the Treasure. unles you will say that Goodness makes it a Treasure by which it is capable and meet to be enjoyed. Enjoyment springeth from two Desires. That therfore we might be made capable of Enjoyment and we naturaly desire an Interior Beauty in the Thing it self, and a Happy Pleasure in its relation to us. And becaus the Measure of our felicitie dependeth upon the Measure of that Desire God in Wisdom employd his Power to make it Endless. that our felicity might be so. for if the Inclination be great wherby we are carried to all his Treasures, the Enjoyment will be great in like maner, as the sence of Miserie will be, when all Hope of enjoyment is removed. For the Pleasure of Satisfaction riseth naturaly from the Strength of Longing. And therfore did God make our Desires severe and insatiable, bec. he meant our Eternal Satisfaction, that in the Depth of our Acknowledgement he might be infinitly exalted, and while by reason of our Complacency he is delighted in, might be eternaly glorified. Thus we see, even by two Properties of the Soul (alone) both that there is a GOD and what he is. That he is infinitly Wise and Good and Gracious: For by the reason of these it is manifest that they were not implanted by chance: and by the Harmony between them and other Objects, it is apparent, they are of GOD, for they were infused with designe, and made at first by infinit

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Council, Wisdom and Goodness. To see Clearly that there is a God is infinitly Pleasant: how much more is it, to see he is so Good! But this is not all, even by these alone we see that Complacency is the Ground of Communion, Enjoyment of Treasure the Fountain of Pleasure, Value and Propriety the Elements of felicitie, the Nature and the Way to Happiness is sweet and admirable.1 And if any Scruple further remain, as if it were Dangerous to look into the Soul, for fear of growing Proud by the Contemplation of its Excellencies, all the Causes of Loving GOD appear within it, and the highest sence of its Excellency, while we remember him that made it, will make us humble even to the Depth of that Nothing out of which we were created. But this is not all, that it must be studied bec: the Contempt of the Soul ariseth from ignorance, the Care and Esteem of it, only from the Sight of its Beauty and Glory. How Prodigal are men of their own Souls, bec. they know not the valu of them! How Atheistical and unbelieving! But did they see how Divine and Glorious they are they would know them to be immortal, and if not reverence, yet tender themselvs, and fear to sin, and desire Glory. What feedeth the Soul with the Apprehensions of Heaven and the Delights of GOD must needs be Excellent: and such is the Deep and Serious Study of true Humanity. True Humanitie is not the Knowledg of the exterior Actions, but the interior endowments Qualities and Inclinations of the Soul. Cosmographie, Physick, Anatomie, Rhetorick, Poetrie Historie etc. touch the Skirts of it: but all the Examples in the World will not penetrate the Centre. The Knowledg of mens Actions differs as much from a Sight of their Principles as Clothes and Ornaments do from the Blood and Marrow. Men in the World are like a Gallery of Pictures till they are seen within: They have Members and faces, but neither veins nor Muscles, Exterior features, but no interior Powers Thoughts and Affections. As the Sences in the Body are the very Soul of all its Worth, without which it is a Carcase: so are these the soul of the Soul it self: and the more hidden they are, so much the neerer to God, and the more Excellent. Hence it was that tho I delighted of a child in Humanitie, and thirsted after it, as an unknown Treasurie of Learning, that promised infinitly, still me thought there was none of it to me, in the World: Nay when I heard the Lectures of Humanitie in our Scholes, I was frustrated in my Expectation, and tho Aristotle hath written a book of the Soul, opening many Faculties and Powers in it yet because he shewd not the uses of those Faculties at least not so as to make me see the Pith of that perfection and glory I expected, to me he was defective. he did not manifest the Designe of God from whom they came, nor the Sovereign End to which they tended: nor gave me those causes of Complacency in God which my Soul desired. Many excellent Things doubtlesly are contained in his three Books De Anima. in the first wherof he rejecteth the Opinion of other Philosophers, in the second he unfoldeth his own, discoursing therin concerning four Points, 1. Concerning the Nature and Essence of the Soul; 2. Concerning the primary distribution of its faculties, as they relate to the Vegetative, Sensitive and Rational Soul, 3. Concerning the 1

Marginal Gloss in Script A: Treasures divers ways enjoyed. A Wife is a Treasure as well as Gold.

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Powers and functions of the Vegetative Soul in particular. 4. Concerning the functions and Powers of the Sensitive Soul; And then he comes in the 3 d book to treat of the Rational Soul, dividing that also into 4. parts. In the first wherof By way of Preface he gives us briefly the Number of the external Sences of which he had Spoken before to which 2. he addeth the interior sences and Affections of the Soul. In the 3d he discourseth concerning the Intellect, in the 4th concerning the Will, or true principle of Motion in the Soul. But in all these is drie and Empty to a Longing Soul, becaus tho the Questions are nice, which he curiously determines As what is the Quiddity and Nature of the Soul, What its Qualities Operations and Principles, in what maner the Understanding conceivs and the Will desires, What is the number of the sences and affections, what are the Functions of the Will and Understanding, what its Errors and Impediments. Yet the most Glorious of these he hath concealed, many Powers he hath not at all mentioned, the Proper Objects of those Powers and the Use of them in order to Felicitie he hath passed over, the Divinity of them their Excellency Extent and End he hath buried in Silence. So that indeed they appear like Lims and Members chopt into Pieces. For till the Symmetrie and Proportion of the Soul is seen, as it is Subject to God and Superior to all other Things till all its Powers can be drawn from Eternity to Eternitie, and its Inclinations brought from GOD to GOD, till he appeareth in the Soul, as the Exemplar of it, the Soul his Image and Resemblance his Son, his Friend, an Heir of his Kingdom, and the King of all Things, it cannot appear to be the Object of his Love and till by characters impressed on it it appear to be that the Soul is unknown. being represented like a broken Monument, whose fragments are seen, but lying in the Rubbish. For the Glory and Beauty of the Object Springeth from the Union of all the Parts, and till these Questions are answered the Amiableness of the Soul lies buried and concealed; which is ineffably more Glorious then all worlds, the use and benefit of it is removed, with our Joy and Complacency. first therfore we will speak concerning these, and then come to other Questions, Which without these are, tho never so difficult and Curious, but Spiders Webs, tho with these they are Substantial Ornaments, and being improved by these lead to higher Satisfactions. While we speak of Aristotle, we will recount a Passage of his Commentators. They of the Conimbricencian College write thus in their Proeme to his Book de Anima. How much the Knowledg of the Soul excels all other parts of Philosophie, both for the certainty of Demonstration, and Nobilitie of things, how Usefull it is as well to the right institution of Life, as to the Knowledge of all Kind of truth, will be made conspicuous by those things which Aristotle teacheth. But especialy that which relates to Benefit, may further be made to appear, bec. it is intimated and illustrated also by the Sentence of Chilu, or Phæmonoa, or Thales, be the Author who he will, it was set upon the fore front of the Temple of Apollo that evry man ought especialy to Know him self. Wheras no man can know him self unless he contemplates the Nature and Excellency of his own Soul. Nay, as Tully, and Plotinus, yea and Plato too affirmes, that Inscription at Delphos signified no other thing, then a Councel or Exhortation that we should know the Soul. For whosoever

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exhibits the force and Excellency of his Mind before his understanding, he will easily perceive that he is not to stick in these mean and Transitory things, but that Divine and Eternal objects are with all his Might and Study to be followed. In which one thing the principal Ornament of a lawfull and true Philosopher consisteth is that this part of Learning will be exceeding usefull to them who discourse concerning Maners and Common Life appeareth in the 1. Book of Ethicks c. 13. and lib. 6. c. 1. For it behoveth them to take from Natural Philosophie the Maner how Reason possesseth the Sublimest Part, even the Throne or Tower of the Soul, that from thence it might subjugat the force of Anger and Appetite to it self, and moderat the rising Motions of the Mind by a certain Rule. He ought also from the Natural Philosopher to borrow the Principles of Human Actions, in which the felicity of Mans Life is seated, and the Partition of its Faculties, which must be used in explaining Virtues, and ordering Affections. Hitherto does that Admonition of Aristotle tend in the last chap. of his 1. book of Morality, As Physicians, saith he, who study Cures and remedies for the Body, that they may well discharge their office, spend much time and labor in studying the Soul (becaus the bodily Health and Temper of the Humors depends upon the Motions of the Mind:) So much more indeed becomes it the Moral Philosopher that would heal the Mind, to be well acquainted with those things that pertain to the Knowledg of the Soul. But to Metaphysicks or the first and Highest Part of Philosophie it does miraculously concur, as from our Understanding we are carried to Intelligible Beings, and things utterly void of Matter, by a certain Analogie and Similitude, while the Mind of Man lifting it self above it self, goeth easily from it self to the Divine Nature from whence it came. Whatsoever perfection it hath, finding it in God the Fountain of all Perfections, but in far better and more excellent maner, namely in a way void of Imperfection. For common reason this Meditation of the Soul falls in opportunely to evry Science in Philosophy. For since the Soul being made a Partaker of Council and Reason, is (as Trismegistus saith in his Æsculapius) as it were the Horizon of Eternity and Time, and the Golden Link uniting Intelligible and Corporeal Nature, being the Border of both, or as others call it the Summe of the World, it is very consentaneous that that Nature which is the Midle should represent the Extremes, as a Resemblance of Superior things, and an Exemplar of inferior. Hence it cometh that a Treatise of the Soul is as it were a certain Compendium of Knowledg in Divine and Humane Affairs, preparing us for all other Knowledg whatsoever. That also which S. Augustine speaketh, lib. 2. de Ordine. cap. 8. Shews the abundant fruit of this Contemplation. Namely that in Philosophy there are two principal Questions One concerning the Soul, another concerning God. The first makes us to know our selvs, the other our Original, that is Sweeter, this is Dearer, that makes us worthy of a Blessed, this renders our Life Blessed. Verily that the Consideration of the Soul is of great importance, the writings of the Fathers as well as of forreign Philosophers about it declare. for S. Denise in his Book of the Names of God, tels us how he writ concerning the Soul. Justin Martyr published a book concerning the same, as S. Jerom witnesseth in

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his book of Ecclesiastical Writers. S. Augustine made one book concerning the Immortalitie, another concerning the Quantity of the Soul, and 4. concerning its Original. Gregory Nysson commends unto us in his Epistles a long Disputation which he had with his Sister Macrina concerning the Soul and the Resurrection. Tertullian writ a volume De Anima, But Heathen Authors abounded in their Disquisitions and Search of the same, Trismegistus, Plato, Theophrastus, Plotinus, Chalcidius, Proclus, Iamblichus, Tullius, the Author of the book of Wisdom according to the Egyptians. Aristotle also besides these three (on which we comment) left another book of Questions concerning the Soul, but it was swallowed up by the injury of time. Thus far do those Learned Commentators go on most excellently, then they divert the Stream of their Proem to follow Aristotle, or make ready for him by other Questions. Wheras we shall follow our intended Course; which is to enter into these unknown Regions of the Immortal Soul, in such a Sort as will display its Glory, before we meddle with its Criticismes and Niceties. For Man is taken with all kind of Beauty, but that which is Extraordinary and Miraculous fixeth his Soul: and while he drinks it in, transforms it into Delight. how much more then should he be pleased in that Beauty which is his own! Verily as our Savior hath said it is more Blessed to give then to receive,2 so is it more Glorious to be a Beauty to, then to see the Beauty of, all the world. Which makes the glory of the Soul the greatest of Joys, for it loves to communicat it self in the Image of the Deitie: Tis a foundation upon which we build an Altar of Eternal Praises, and a Temple wherin we dwell. Shall we note and adore the Glory of GOD, and despise the Beauty of his Bride? Shall we hear so great a Thing affirmed in the Scripture as this, the Soul is the Temple of God and shall we not enquire whether it be capable of being so? Shall it be made to inherit all Things and shall we not know it? Shall it be a Vessel of Glory, Equal to the Angels, bought with a Price, redeemed with the Blood of Jesus Christ, a Partaker of the Divine Nature, an Heir of Eternal Glory, the Sovereign Object of Gods Lov and shall we not ponder how meet it is for these things? Nay shall it be filled with all the fulness of GOD, and yet be desolate, and unacquainted with its own Glory? All Zeal, Conscience, Vertu Religion, Clemency Meekness Contentment Joy Gratitude Courage Honor Care and Industrie arise, with Wisdom Humilitie and Pietie, from this Knowledge, in the enjoyment of which GOD hath seated our Blessedness and Glory. And those Capital Letters upon the Temple Gate of Delphos, which are the Grand Oracle of all the World GNOQI SEAUTON 3 were with so much Election Desert and Counsel affixed there, as if they were the only Oracle worthy of the Care of all Nations, speaking to Ages and Kingdoms that upon their coming thither were entertained with Advice, becaus in the Knowledg of one self, the Knowledg of God, and all things appeareth, the End for which we were created, Gods Bounty and Love, the Beauty of his Celestial Kingdom, the Valu of our Saviors Passion, the Means by which we are to attain our End, the Excellency Relation and use of all Objects in Heaven and Earth the grounds of our faith, 2 3

See Acts 20.35. Know thyself.

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and the mysteries of felicity are founded in it. GOD is seen to be our Father, and all the things in his Eternity, our Joys and Treasures. Humanity being thus excellent, and thus esteemed by all, Heathens and Christians, fathers and Philosophers; we shall not think either time, or Labor lost, in the Persuit of it. Bec. that light which we bring into the hidden Recesses of it, will fill even Caves with Glory, and make the darkest prisons shine with Celestial Brightness. we will visit the remotest Corners, and deepest Abysses of the same for the face of an Angel appeareth in evry meanest Particle that can concerne it. In doing this, bec. the Body is but the Case of the Soul, we shall as such pass over it in the beginning, tho perhaps afterward we shall repell that opinion as a vulgar Error, that maketh it the impediment and prison of the mind, and looking on it as a glorious Instrument and Companion of the soul, utter things more advantagious concerning it. In the Body the matter composing it, or the Contexture and form of that matter is considerable. It is generaly agreed that the 4. Elements Earth Air fire and Water are united in its existence, and by their various mixture compose all the several Humors and parts therin, Salt, Nitre Blood, Spirits, flegme Choler melancholy, sweet, Alust, acid, bitter, sharp, and oyly Ingredients having several offices in the same. And thus much we say concerning the matter of it, which is so copious and various in so small a Room, that with great Probability it may be supposed, that there is nothing material in heaven or Earth, or under the Earth or in the Sea, even to the Deepest minerals, or remotest Influences, or highest Stars, wherof some portion is not present in the Body of man, that litle World within it self, made to rule and possess the Greater. Alum, Rosin, stone, the seeds and Principles of Iron Gold and silver, with whatsoever els in Trees or Herbs or fruits or flowers or fowls or Beasts or fishes concurring to illustrate and adorn as well as serv that Excellent Creature, to shew as it were the Glory of that Being which is the Darling and Delight of the whole World. The use of all these materials and the maner of their union I leave to Chimists and Physicians, who with other Naturalists more professedly explore and trie out the same. The form or Contexture of these Materials may be considered within or without. Within we have the Bones as the stronger Beams and Rafters which support the fabrick, the Tunicles and Vessels that contain the Humors the veins like Rivers carrying the Blood to all the Parts, the Arteries like Pipes directing the Spirits, and fitly distributing them, the muscles dividing flesh of various kinds, and confirming the whole the sinews like strings and Springs for sence and motion, the ventricles of the Brain stomach and Belly, the Liver like the sea, the Common receptacle and nourse of the Blood, the Bladder of Urine the Heart of Spirits like the Sun in the Macrocosm that sheddeth its rayes abroad the whole world, the Guts for the reception and distribution of meats, the Lungs for breath, the Optick Nerve, and the Retina, or Curtain spread abroad to receive Ideas, and represent them to the mind, with all the other instruments and vessels of the Memory fancy and Common sence, wherin as the Wisdom of God is wonderfull and past finding out, so is our Happiness mysterious when the use and End of all is known. Without we have the several Members of the Body, the Hands and feet the Armes and Thighs

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and Legs the Brest and Belly, the instruments of Generation the Mouth and Nostrils, the places of Excretion the Eys and Ears, the face and Temples, the Lips, the Head and forehead all united in admirable Symmetry, as best conduceth to the use and Welfare of such a Creature. Wherin as the Body of Man excelleth all other Bodies of Beasts and fowls and fishes, so is it evident therby that he was made to reign over them. As his tongue can utter Words, so can his fingers with infinit liberty and volubility manage Engines, and as the [beauty?] of his Countenance is more bright and excellent then all, so is his Erect stature a Prerogative of Majesty and freedom above them. which if it appeareth not in this

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Os homini sublime dedit caelum que tueri Iussit et erectos ad sidera tollere vultus.

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God gave to man a lofty countenance That he to heaven might his face advance Yet in this certainly it appeareth, that while other Creatures going upon all 4, have all their Members engaged for their Support, man standing on his feet hath liberty with his Armes to do what he pleaseth: the very figure shewing that they were made as slaves to serv, he is a Lord to rule and govern. They looking downward return unto the Earth, he looking upward ascendest into heaven. They cannot make nor manage Instruments, he can arm him self with weapons and most dexterously employ them, They cannot invent what they cannot make, he can make all that he can invent, Letters Guns, Canons, Armor, Castles Palaces Temples Thrones etc. So that even the fowles of the Air whose curious Wings carry them to Heaven, have in those Wings far meaner instruments then man hath in his Hands and fingers. For want of which their Bodies being useless, are in their longest and highest flight but Natures Prisoners, being in themselvs confined, while they may rove at large over all the World. I shall speak little concerning the use of all these Members, either without or within: only I shall observ this, that all is so exactly and compleatly made, that infinit Wisdom and goodness shineth in every particular, the order is so curious clean and perfect that (if we except monstrous and preternatural Productions) there is not an Atom defective or redundant, nor a particle even to a nail, or Tooth, or Hair whose special use and End may not be assigned: which sheweth the whole microcosm to be the Product of intire and perfect Reason, and if so then of infinit and Eternall. For that reason which framed the Body of man so Wonderfully, and in a fabrick of so many various and unsearchable parts observed a Rule so Accurately, and guided all the Particles to so high an End, nay and made the World subservient to the maintenance of this Creature, may well be supposed to be before the World, and far deeper then we can yet imagine. Especialy since the Soul for whose sake this Body was made, is far more Excellent then the Body is, and other reasons and Councels are discovered there, to which these are but mean and subservient

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Assistances. Nor is this to be omitted, that in the Soul there are Powers and faculties of an higher order, in nature answerable to the Members of the Body, in variety Number and Excellency far exceeding them: the use and End of evry one of which may far more clearly be designed, and more powerfully proved, then those of the former. and that in the right Use and Enjoyment of these Gods Glory is attained, and that therin our Happiness consisteth. Concerning the sences, their Number Nature use and Excellency I might utter much, but therin am prevented: many excellent Tracts upon this Subject, being already extant. The Nostril admitteth all odors, and calleth man into communion with God in the Enjoyment of Incense and Sweet Perfumes: the fragrancy of which is so delicious that the divinest Enjoyments of Heaven are compared to pleasant odors. The Tongue is affected with Pleasant Tastes, and by it we receiv the Benefit of fat and luscious Wines, Marrow, kidnies of wheat, Butter Milk and Honie, with all that inviteth the richest Epicures to excess and Gluttony: The Ey openeth upon the whole World, and letteth in the Beauty of all the Univers, informing the Soul with the Glory of Heaven and Earth and as it were inspiring the Matter and Greatness of them filleth Man with their Excellency and Perfection. The Ear converseth Invisibles into the Soul of men, and by it doth he communicat with all Ages, admiring the Magnificence and order of the Same, delighting in the Riches and Beauty of them, and walking in all their Light and Glory. Neither are these Sences alone in men, but other faculties of higher Perfection. Neither are they in men as they are in Beasts, but by reason of the vicinity and Neighborhood of the Soul, receiv a Brightness reflecting upon them, as the Moon and Stars, nay the Earth it self does, by the Nearness of the Sun, by virtue of whose Light they scatter Beams upon remoter objects, then (were it not for the Sun) they could in themselvs enlighten. Which will be more abundantly verified by the Passions and Affections. For by the Interposition and Mediation of these, all the Conceptions and Pleasures of the Soul are diffused through the Body, and most sweetly and powerfully communicated to the Sences, and all the Sences commend their objects together with their Perceptions to the Will and understanding. especialy by means of the fancy Memory and Common Sence. These inward sences Passions and Affections with some thing resembling the Will and understanding is seen in Beasts. but they are all debased to a mean Alloy, confined, maimed, obscured and made Defective, by the Absence of a Soul; I mean a rational and Diviner Soul, that is able to prie without restraint or Limitation into all Existences; to use that fancy, to command the Memory, to excite those Passions and employ those Affections, which the merit and Nature of that object requires, on which it pondereth. For since they cannot look into the original or End of things, nor penetrate into their hidden Qualities and virtues with their understanding, they cannot rejoyce in them, or love or desire them, nor esteem nor admire them, nor hope nor fear, nor trouble concerning them. the Master wheel is wanting, and all the lesser wheels depending therupon are quiet, and as it were unhinged for any such purpose whatsoever. Whence it cometh that Beasts are utterly cut off from Communion with God, and from the sight of a Deity. For the Deitie is the fountain and the End of Things. which to

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them, they being unable to examine the Originals and the Ends of what they see, are inter non Entia, very Nullities. so that not at all dreaming of any original or End, they are totaly unconcerned, and whether it be Beautifull or deformed they matter not, being uncapable of Joy, or disturbance in the same. But man is an inquisitive and restless Creature, and Knowing that there is an Original and End, he is not contented to see the surface or Colour of things, to taste their Qualities or smell their Odors, or take in their apparent Brightness or Beauty, but feeleth an Instinct strongly moving him to know from whence this Creature came, and whither it tendeth. Did the fatted Oxe know with what intent he was put into those rich and pleasant Pastures, where he feeds so luxuriantly, and lies down so securely, and wanders so triumphantly, did the sheep think the Sword was made to Kill him, whose glittering he admires, did the yong Heifer crowned with a Garland of Curious flowers, know that he was now leading to the Altar and destined to be a Sacrifice, none of these could enjoy, what feedeth their senses with so much pleasure. All their Passions and Affections which now receiv the Impressions only of Sence, and are wrought upon beneath, would then move in another way and receiving the Impressions of Reason from above, be checkd and countermanded. For tho sence being the judge only of what was present, gives them caus of Delight, and their ignorance of what is absent makes it sincere; yet Reason, if they had it, would judg also of remote and absent Things, and make that present to the understanding that would fill a Creature in their case with Horror and Despair. Reason, as it is the more noble and Superior facultie, so is it more concerned: and stirs up the Passions and Affections of the Mind with greater Power; being infinitly more affected with what is pleasant or displeasant in the Original and end of things, then it is possible for the Sence to be with what is sweet or distastefull in their present Quality, or sensible Appearance. And that with reason: for the original may be more grievous, then the Thing is pleasant, and the End more miserable then the present delightfull. When a Turkish Bashaw receiving from the Grand Legnior a Silver Box by a Messenger opens it and finds a Silken Halter in it, he is grieved; not but that the Silver and Silk are Good; but he knows and feels the Original to be Anger, and the End his Death. The most delicious viands, and the richest Sauces, may distast the Intelligence tho not the Tongue: a Wise man abhors the poyson that is in them, while an Ape perhaps licks them up with Pleasure. Thus Reason regulates the Sences; and the fancy it self is informed by the understanding. That therfore our reason should be dissatisfied in the highest Things, and those of Greatest Concernment be injurious to us, is absolutely pernicious to believ or think. since that would evacuat all inferior Benefits, and disturb the best of our Sensible Enjoyments. A man when he seeth the Glory of the univers, is apt to be delighted with what he beholds: and certainly would be so, were he like a Beast uncapable of more information, bec. his sence recommends nothing but what is excellent in it unto him. yet he is dissatisfied in the midst of all the Splendor of Heaven and Earth and immediatly enquires, (tho perhaps for no more at first then bare curiosity) Whether it began, and what was the original of so Divine a Being, and to what End and purpose it was created? What was before it? and what will be

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after it; and what the Issue of his Enjoyments in it? which if they please him he is pleased indeed, intelligently secure, and thorowly delighted: but if they distress him, all is amiss and vexations to him. For what the original of the World is, is of more importance then what the World is in itself as it is in evry other Being whatsoever. If the thing be evil, that evil nevertheless is limited within certain bounds, and is not greater then the Nature of the Thing. But when the Original of it is evil, the Original of one Evil may be so of another: he that manifestly intends me mischief in this may possibly intend me greater mischief in other things infinitly greater. A pair of Italian gloves secretly infected with a rich perfume, have an Evil covered which Sence perceivs not: but reason abhors the poyson and Hypocrisie; and yet more dreads the Malice of the Mind from whence they came. for he that sought my Death in these will endeavor it evry way, and evry way study my ruine and destruction. The Gloves could only kill my Body. his Tongue may blast my Good name, and his damnable snares entrap my Soul unless I take heed; and what should have been for my Welfare shall from him be a Trap and a Gin to take me, his malice like his desire may spread to my House, and appear in fire, to my Estate in confiscations, to my Friends, Wife children, City Country all that is near and dear unto me in oppression and Destruction. And so on the other side if he be Good that is the original of my Gift, and it be given with an intent to advance and honor me: this particular Gift is but a Token and Pledge of more, and vertualy contains the Goodness of a million of other things that may proceed in [to me?] from the same Original. Nay tho the thing be bad, when the fountain is Good and the End Good, it is yet Delightfull. Aloes and Coloquintida are condemned by that Power, to which they are bad; that is by the Sence, where unto they are distastefull: but when a Good friend, or Skilfull and faithfull Physician prescribes them, and it evidently appeareth that those Bitter Drugs proceed from care and love, and the end of them is the Continuance of Ease and Life, those Bad things become Good to the reason of a man, and the Love from which they came delighteth him the more, bec. it doth violence to it self for his recovery. So that evry thing deriveth the Greater part of its Goodness from its Original and End: and indeed to the reason cannot be either Good or bad, but as the fountain and End is so, from, and to which, it proceedeth. Whether then this World were made by Chance, or not at all, or in Love or Hatred, or for the Happiness or misery of Creatures, or remissly and negligently without any certain End, the nature of man must of necessity enquire, bec. it feels it self most eminently concerned in the Original and End of that Creation. And this interior facultie engages all the Passions and Affections of the Soul His Desire Hope and Joy if the thing be right, and as it ought, his sorrow fear and Anger if there be any Flaw or Defect there where the Greatest Goodness and Perfection should appear. By all this it is manifest that the Spiritual Powers of the inward man are far more excellent then those of the outward. that Man is Superior to all the Beasts, that he is made capable by Nature of union with God. And since all the Things in Heaven and Earth proceed from Love not from Hatred in their first Original, and in their last End were directed to the Glory and Happiness of those that Enjoy it.

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The Kingdom of God

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Plate IV: The Kingdon of God, f. 149v

THE KINGDOM OF GOD. Cap. i. OF GODS Kingdom: that it is but one Monarchy, tho consisting of Several Territories. A Digression Concerning its Incomprehensibleness.

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God having from all Eternity in himself the Power of Reigning, and the desire of Exercising that power with Delight; he determined for the Glory of his goodness, the Manifestation of his Wisdom, and the Communication of his Blessedness; as well as for the Perfection of his power, in its use and Exaltation, to Creat a Dominion: And therupon he Constituted a Kingdom answerable to the Excellency of the King its Author, in the Perfection of its Beauty, Magnificence, Grandure, Duration, Glory. If we look into the Causes of this Kingdom, they are (as in Evry other Production, we find them) four: The Efficient, the Material, the Formal, and the Final. The Efficient and the final Cause is God himself; the Material Cause is the Matter of which the Kingdom consisteth; which is two fold; the Territories, and the Subjects which Inhabit them; the Formal Cause is made up of those Laws by which, and that form of Government under which, the subjects are ruled: The Condition of the Subjects, their Relation unto God the King, the Distribution of Rewards and punishments The other Circumstances of their Lives and Actions, being herunto annexed: One Efficient Cause guiding all things in all Worlds to one End, makes the Kingdom one. God being an Infinit and Eternal King, in whose sublime and perfect Empire, all Nations, and Kingdoms flourish, (as So many Cities and Countries doe in any one of those limited and Inferior Realms) which are all but so many provinces of his Care and Government: Kings themselvs being his Deputies and Vicegerents in their Dominions; for, being Entrusted with his power, and regulated by his Laws, they are more Eminently Subject to his Will and pleasure; and must render an account to him of their Actions, by whom they were Crowned with that Honor, and to whom they owe the Whole Benefit of their high Advancement. Neither is it here upon Earth alone, that the

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Kingdom is one: Heaven and Earth are parts of the same Empire. There were an hundred twenty and seven Provinces in the Assyrian Monarchie: Various Clymates, Tongues, Countries, Commodities, Customs and Polities, Composing the same Body, under the great and flourishing Nebuchadnezzar: much more ought the Heaven of Heavens, and all the Thrones and Celestial Powers, with all Ages and Nations, to be reputed one, before GOD; since the distance, and Varietie, as well as Multitude of his Territories, must be answerable to the Greatness of the King, while they all Conspire in Obedience under one Head, that presideth over them, and are reputed the Body politick, which he Inspireth: the sole End of their Existence being the Accomplishment of his Will and Pleasure. This Dominion therfore, being that concerning which the Psalmist saith,1 Thy Kingdom (O Lord) is an Everlasting Kingdom; and thy Dominion Endureth throughout all Generations, is the Subject of our Discourse, and the most Glorious object of our Contemplation. Of which the Great and proud Nebuchadnezzar himself was forced at last to Confess the Sublimitie: for having tasted the power of that absolute Monarch, upon whom himself and his Kingdom depended, he saith, 2 And at the End of the Days, I Nebuchadnezzar lift up mine Eys unto Heaven, and mine understanding returned unto me, and I blessed the most high, and I praised and honored him, that liveth for Ever, whose Dominion is an Everlasting Dominion, and his Kingdom is from Generation [to] Generation: And all the Inhabitants of the Earth are reputed as nothing: and he doth according to his Will in the Army of Heaven, and among the Inhabitants of the Earth; And none can Stay his Hand, or say unto him, What doest thou? But who is Sufficient for these things?3 What Tongue can utter, what Pen describe, the Glory of that Dominion, which is Infinit in Mysteries? It is higher then Heaven; What canst thou doe? It is deeper then Hell; Whither Canst thou goe? It is broader then the Sea, How Canst thou Comprehend the Ways and Councels of him that is Incomprehensible? If David Crieth out upon their Very Number,4 how great is the Sum of them; well may we Say for their Value, How precious also are thy Thoughts unto me, O God, Many O Lord my GOD, are thy Wonderfull Works which thou hast done, and thy Thoughts to usward: they cannot be reckoned up in order unto thee: If I would declare and Speak of them, they are more then Can be numbred.5 If it surpasseth the Strength of humane Understanding to fathom the Depths of Civil Government, and the Mysteries of Policie Exceed the Reach of any one, tho the most Sagacious Judgment in the World; What can we hope to atchiev In the Examination, and Inspection of that which is Eternal? Had we the Tongues of Men, and Angels, we could never declare the Matter, as it is: All Words are but like Sounding Brass, and Tinkling Cymbals: for it may become the amazement, and Adoration of Cherubims, the Delight and Wonder of the Blessed Seraphims, 1 2 3 4 5

Marginal gloss: Psal: 134. (See Psalm 145.13.) Marginal gloss: Dan: 4.34, 35. See 2 Corinthians 2.16. Marginal gloss: Psal. 139.17.18. Marginal gloss: Psal. 40.5.

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the Joy of Archangels, and the Glory of all the Heavenly Host: But oh that God would Speak, and Shew us the Secrets of Wisdom, that they are double to that which is! for no finite Comprehension can conceiv an Infinit Depth of Excellency, to Perfection. And truly if the Apostle, having discoursed of Gods Ways and Methods heer upon Earth, breaks out into that abrupt but sweet Exclamation, in the Extasie wherof he loseth himself:6 O the Depth of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments, and his Ways past finding out! What footing Can we Expect, what limit, what foundation, what Shore, what End or measure, where all is Infinit and Eternal?

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Nevertheless, becaus the Kingdom of God is Infinit in Beauty, Light and Glory, we will Endeavor to rend the Vail; that at least by a Chink, (if we remove it not wholy) we may See into the Beauty of Holiness, and admire the Secret of the most holy place: for that which discourages Timorous Spirits, animates the Couragious; and the very Incomprehensibleness of its Nature, which seemeth to reproov us, shall be the Allurement, Inviting us to Consider it all. For the Kingdom of GOD, is as full of Riches, as it is of Mysteries: In it are hid all the treasures of Wisdom and Knowledge: And he that is able to do more for us, then we are able to ask or think,1 is able to reveal even this unto us. For which cause also the Apostle prayeth, that he,2 of whom the whole Familie in Heaven and Earth is named, would grant us according to the Riches of his Glory, to be strengthened with Might by his Spirit in the Inward Man: That Christ may dwell in our Hearts by faith, that we being rooted and grounded in Love, may be able to Comprehend with all Saints, What is the Bredth and Length, and Depth and Height; and to Know the Love of Christ which passeth Knowledge, that we might be filled with the fulness of God. And again,3 I also after I heard of your Faith in the Lord Jesus, and Love unto all the Saints, Cease not to give thanks for you, making Mention of you in my prayers. That the God of our Lord Jesus Christ, the father of Glory, may giv unto you the Spirit of Wisdom and Revelation, in the Knowledg of him, the Eys of your Understanding being Enlightened, that you may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints; And what is the Exceeding Greatness of his power to us ward who believ, according to the Working of his Mighty Power, which he wrought in Christ, when he raised him from the Dead, and set him at his own Right hand in the Heavenly places, far above all Principalities and Power, and Might and Dominion, and Evry Name that is named, not only in this World, but in that also which is to Come. And hath put all things under his feet, and gave him to be Head over all things to the Church, which is his Body, the fullness of him, which filleth all in all. God being Infinit in Goodness, and Wisdom, was infinitly prone to communicate himself for Others Blessedness: And that he might so doe, prepared a Kingdom over all from the Beginning, and Persons, or Spectators, to Enjoy it; both so Glorious, that the fullness of his Wisdom and Goodness seemeth to be poured out into that Kingdom, which he made, and they that are made to Enjoy it, seem to be the fullness of him, that filleth all in all. For being 1 2 3

See Colossians 2.3 and Ephesians 3.20. Marginal gloss: Eph. 3.15. etc. (See Ephesians 3.15–19.) Marginal gloss: Eph. I.15. etc. (See Ephesians 1.15–23.)

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made in his Image, they are Capable of being Transformed into the Similitude of his Glory: And as the Glory of God was begotten by the Eternal Father, when he Contemplated chose and ordered his Works: so is their Glory in those Works, and by them to be attained: For the Kingdom of God being the most glorious Effect of the most Excellent Cause, is as it were the Mirror of his Essence wherin all his Attributes and perfections are to be seen, the Well of Salvation, and the living fountain from whence they are to be taken, as Objects of Delight into the Understanding, and as Ideas of Perfection into the Will; they being the Causes of our Joy, and the Copies of our Imitation. For that Goodness and Wisdom which are Invisible in the Deitie, are made Visible in his Kingdom, and that fulness to which we cannot Ascend immediatly, in his Essence, we Enjoy in his Works:4 For that which may be Known of GOD is Manifest in them. For the Invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead; his Wisdom and Goodness also, his Blessedness and Glory are revealed in the Same. Nor indeed Could the Life of GOD consist without his Operations, nor can his Attributes but in them any where be found. Since therfore God himself, and the Eternal Generation of his Son, are made Known by his Works, and his Holy Spirit dwelleth in us, when their Glory is Revealed. Since the Kingdom of GOD was made to Be Enjoyed, and we are Capable of all its Glory, since it is the Center of our Union, and the sphere of our Communion with GOD; Since it is the offspring of his Wisdom, and the Image of his Will; Since the Contemplation of it is the Means of our transformation from Glory to Glory, and our End is to Enjoy it; Since all our Happiness Consisteth in it, and the Beauty of Religion is Apparent by it; Truth and it being equaly Rich, and Equally seen: tho we cannot here upon Earth Comprehend it by Reason of its Depths, and Innumerable Mysteries, yet we will Consider as many as we are able; and feel, and see, and prie into the Bottom, as far as we can; that we may grow at least in the Knowledge of the Mysterie, that hath been hid from Ages and Generations, 5 tho here upon Earth we cannot be made perfect Men in Christ Jesus. 6 Glorious Things are spoken of the Citty of our God: GOD is in the midst of her: she shall not be moved. God shall help her and that right Early. Come, behold the Works of the Lord: for they are great and Sought out of all them, that have pleasure therin. Great is the Lord, and greatly to be praised in the City of our God, in the Mountain of his Holiness. Beautifull for situation, the Joy of the Whole Earth is Mount Sion, on the Sides of the North, the City of the Great King. God is Known in her Palaces for a Refuge. For lo the Kings were assembled they passed by together: They knew not whose Subjects they were, they felt not the hand of their Exaltation: They saw it, and so they marvelled they were astonished and hasted away. For 7 since the Beginning of the World, Ear hath not heard, neither hath the Ey Seen, O God, besides thee, what he hath prepared for them 4 5 6 7

Marginal gloss: Rom. I.20. See Colossians 1.26. Marginal gloss: Psalm. (See Psalms 87.3; 46.5; 111.2; 48.1–4.) Marginal gloss: Isai. (See Psalm 48.5–6.)

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that love him: In his Eternal Kingdom there 8 is fullness of Joy, and at his Right hand there are pleasures for Evermore. Which tho the Kings of the World hav not seen, GOD hath revealed them to us by his Spirit and we Speak Wisdom among them that are perfect, even the Wisdom of GOD in a Mysterie, the Hidden Wisdom which God ordained before the World unto our Glory. For tho the Wisdom of the World faileth to inspire, and it never entered into the Heart to Conceiv, that is, tho the Natural Man receiveth not the Things of the Spirit of GOD, but they are foolishness unto him, becaus they are Spiritually discerned. Yet the Spiritual Man Judgeth all things: For the Spirit Searcheth all things, yea the deep things of God: Now we have received, not the Spirit of the World, but the Spirit which is of GOD, that we might Know the things that are freely given to us of GOD. And if the Spirit of God dwell in you, then are we alive and able to doe all things through him that strengtheneth us. For all our Sufficiency is of God. And he is all sufficient for us to Enable us to Comprehend things Incomprehensible, and to Know the Lov of God which passeth Knowledg.9 That when his Kingdom is received into the understanding, and dwelleth in us, we may be filled with all the fullness of GOD: according to the Working of his Mighty power, wherby he raised our Lord Jesus Christ from the Dead, and seated him, Infinitly abov all Principality and Power, in the Throne of Glory. This power being Infinitly Exerted will make us Infinitly able, in the Day of Consummation to Surmount all possible Heights, and aspire to, and transcend all possible, yea and Impossible things for as much as we Shall truly Know all Actuals, Possibles, and Impossibles, which are all in their places the Ornaments and Glories of GOD’S Kingdom: The Knowledge of which is in us the Wellspring of Joy, the fountain of Lov, and the Root of praises.

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Marginal gloss: 1 Cor. 2. (See 1 Corinthians 2.9, 10a, 6–7, 14–15, 10b, 12.) See Philippians 4.13; 2 Corinthians 3.5; Ephesians 3.19.

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Cap. III. The Glory of God’s Kingdom being seen Inspireth Courage and Virtue in the Soul. The Variety of Lives and Treasures in the World. The Combat between the flesh and Spirit. All Christians are in the Kingdom of GOD allready.

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That which above all makes me desirous to discover the Glory of his Eternal Kingdom, is the Encouragment and the Obligation that we receiv therby, to Contemn the World, to serv God, and to be Couragious in doing and suffering those things, that his Law requires, for the Manifestation of his Lov, and the honor of his Name: The Exercise of Virtue, and the discharge of our Duty, being greatly fed and Supported by it For our leight Affliction which is but for a Moment worketh for us a far more Exceeding and Eternal Weight of Glory,1 and the Kingdom we receiv is such, that it cannot be moved; we may therfore boldly proceed in all Pietie, and Godliness, being Enflamed with Zeal for his Glory, who is the Author of such a Kingdom, and of such an Happiness that all the Kingdoms upon Earth, and the Glory of them, are Dross and Dung in Comparison: the Honors Riches and Pleasures of the World, being not worthy to be Compared to the Glory that shall be Revealed in us.2 For Love and Gratitude are fed by Benefits. And the Greater his Bounty is, the more Glorious and Blessed his Kingdom is, the more high and happy our Estate is, the more Divine and perfect his Beauty is, the more are we Engaged to be diligent and faithfull in his Service, who is the Creator and Donor of such a Kingdom. For such is the Nature of Man, that being a lover of himself, and Conscious of his own Emptiness, he Eagerly pursues a Happiness somwhere; and cannot rest without a Clear and apparent Treasure. If he hath not possession in another World, he will Scarcely be persuaded to let goe his possessions here. He will Cleav to his Enjoyments upon Earth, till he be sure of the Joys of Heaven. Neither doth he rest satisfied, unless he be surrounded with Joys in this present Life, and see The Lov of God, apparently shining in all his Ways: a present felicity being Earnestly desired, and grasped by evry one. In order therfore to his satisfaction, it is meet to open his Eys, and removing that Blindness, that hinders him from seeing God’s Kingdom, to discover the Treasure that is hid in the field of the Gospel, and to Shew those Heavenly things that are abov us and beneath us, before us, and behind us, within us and round about us. For there is another Life, and another food; another Liberty, and another Bondage; another Honor, and another Shame; another Want and another Abundance; other Riches, Pleasures, friends, Relations, Concernes, Employments and Affayrs, which blind and Carnal Men are unacquainted with. Another Throne, and another Kingdom even in this World, tho not of this World; another 1 2

See 2 Corinthians 4.17. See Romans 8.18.

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Conversation and another World even here to be Enjoyed. For we are in God’s Kingdom even now, and to him that loved us, and Washed us in his own Blood, and made us Kings and Priests unto God, we may Sing Honor, Glory, and Dominion for Ever and Ever. Amen.3 Nothing is Wanting but an Ey from above, an Enlightened understanding, a discerning Spirit to Know the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints is, to distinguish us from them, that are alienated from the Life of God through the Ignorance that is in them,4 and to translate us from Darkness into Light, and from the life of Vanity into the Kingdom of his Dear Son. That we may see the difference between pure, Intelligent, Spotless pleasures, and those Sordid, foul Abominations that allure the Wicked; between Angelicall and Swinish Delights, feeble Enjoyments, and Eternal Rewards; Hypocritical Embroyderies, and Solid Realities; fading Transitory Joys, and Everlasting possessions; Earthly and Heavenly Treasures. For the luxuries and the Lusts of the flesh, the laughter And Wantonness of the World, the Mirth and Sport upon Earth, is like the Crackling of Thorns under a Pot, a Weak and glaring flame of no Continuance; unable to inspire the Soul with Sufficient Comfort, could they abide and were they able, they cannot abide, but Vanish before they can Inspire their proper Heat and comfort into us. Even the more Weighty Affairs of the World, the Magnificent Treasures of Kings, their Royal Cares, and Princely Palaces, their Solemn and Serious Enjoyments, all the felicitie that ariseth from their Riches and Honors, is but a Pompuous Shew, a Dream, and a Shadow, a meer Image of true felicitie. Their Cities are Images of God’s; their Kingdoms, of his; their Laws and Constitutions, of his; their Honors and preferments, of his; their Thrones and Crownes, of his; their people, of his; their delights, of his; their Nobles and Attendants, of his; their Brides and Sons and Daughters, of his: Certainly the Substance is more Eligible then the Shadow; the Works of GOD are more Excellent, and desirable, then the Works of Men; the familie and the Kingdom of God, his Rewards, and his Punishments, are more to be heeded and regarded, then theirs. For as much as God is greater then Men, so much in proportion is his Kingdom more Excellent: And it is far better to be the Meanest Servant there, then the Greatest Monarch here. The Death is Eternal the Life Eternal, the Happiness Eternal: All is Immeasurable true and Endless; nothing transitory or Counterfeit in that Kingdom. The Rewards of Virtue in that Kingdom are not an Olive Branch, or a Crown of Bayes; a Medal, or a Statue Erected in its Memory; a Masque or a feast in the King’s Banquetting house; an Aerie Title, or an Earthly Possession: nothing is there so frivolous and vain: but a Life that shall never End: Power to become the Sons of God; the Lov of Angels and Arch Angels, an Eternal Inheritance of his Master’s Joys, Communion with the most high in all his Delights, an Intire friendship with the King of Kings, and the fruition of his Essence for Evermore. For 5 our Warfare is not with flesh and Blood, but against Principalities and powers, against the Rulers of the Darkness of this World, 3 4 5

See Revelation 1.5–6 See Ephesians 1.18 and 4.18. Marginal gloss: Eph: 6.12.

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against Spiritual Wickedness in high places: yea fleshly Lusts which War against the Soul, our Bosom Sins and Darling Delights; our Appetites, Inclinations and Desires; our own pleasures, Members and Senses, which it is a Cruelty to Murder, our very Selvs are Enemies against whom we fight, and while we fight for our Selves, we Kill our Selvs. Victory and Triumph here are Crowned with Rewards answerable to the Resolution and Severitie wherwith we fight; the Soreness of the Combat, and the Seriousness of the field, as well as the Rage and Cruelty of our Adversaries, being all ineffable; as the Danger of the Encounter is more Deadly and Irrecoverable, then all the Hazards, and Perils in the World, so is the Recompence more Divine and Glorious. In Such a Warfare, over such an Army, there is none among Men, nor among the Angels, meet to be King. Without doubt it is God alone that is meet to be the General. And the Son of God is the Captain of our Salvation; Who is as Great and Beautifull in times of Peace, as he is Glorious and redoubted in the Day of Battail 6 The Weapons of our warfare being not Carnal, but Mighty, to the pulling down of evry strong hold which Satan hath Erected; casting down Imaginations and Evry high Thing that Exalteth it Self against God, and bringing into Captivity evry thought to the obedience of Christ. The Weapons follow the Nature of the War; where all is Spiritual: Spiritual Weapons in a Spiritual Warfare. Having your loynes girt about with Truth (saith the Apostle) having on the Breastplate of Righteousness, and your feet shod with the preparations of the Gospel of Peace. Above all things taking the shield of Faith, wherby you shall be able to quench the fiery Darts of the Wicked. For we walk by faith and not by Sight.7 And tho the Battail be in the very Heart of the Kingdom, which is a great Comfort; it seemeth (by Reason of our Ignorance) in a strange Land. We ought to take Hope for an Helmet of salvation, and the sword of the Spirit, which is the Word of God. That we may put to flight the Army of the Aliens,8 that disguise the face of the Land, and by their Abominations and Disorders so pollute it, and make it so deformed, and so Dangerous with Snares and Thorns, that it seemeth not the same. It is by Divine permission that the Enemies are Suffered so long to pester the Kingdom. The sinners shall be Consumed out of the Earth, and the Wicked be no more. The Prince of Darkness is but an Intruder into the Regions of Light; and the Kingdom which the Dragon Erected in this World, is Winked at by Way of sufferance for a little Time, but never Established. Like a revolted Castle, or a Rebellious Citie, it is Subject to his power, he is able to vanquish it evry Moment, to Extirpate, and Demolish and destroy it wholy. The footing which the powers of Hell have gotten upon Earth, they attaind by a Combination with Men, by Slyness, and Deceit, by Temptation and Delusion; Not by open force, and lawfull Manhood. Not by themselvs, but by our Assistance do they prevail; GOD hath so limited their power since their Fall, that they are not able, without his Consent to blast so much as an Herb, or Spire of Grass. Nor will he consent, unless we be Traytors. We render up our 6 7 8

Marginal gloss: 2. Cor: 10.4.5. See Ephesians 6.14 and 2 Corinthians 5.7. See Ephesians 6.17 and Hebrews 11.34.

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Selvs, and betray the fort which we ought to Man before Satan can come in. And by us Who hav the Dominion over Gods Works, and by our power doth he rule, our Consent being the Gate of his Admission, and the Extent of our Charta, the length of his Scepter. For otherwise it is written, 9 unto the Angels hath he not put the World in Subjection, of which we Speak; but one in a Certain place testified, Saying, What is Man that thou art Mindfull of him, and the Son of Man that thou visitest him! Thou madest him a little lower then the Angels. thou Crownedst him with Glory and Honor, and didst set him over the Works of thy Hands. Thou hast put all things in Subjection under his feet. It is we that make our selvs Vassals, and Slaves to these Weak and Miserable Vagabonds, and lend them all our Interest, and Dominion: And this makes the World divided into two Cities, the City of GOD, and the citie of the Devill: For the trial of our Virtue, and the exercise of our faith. and the Manifestation of our Love, are those things permitted; that our Warfare might be Laudable, Honorable, and Glorious, to the Increas of Glory, and Endless felicitie. But God will tread Satan under our feet Shortly, and his Wrath is great becaus he Knoweth he hath but a Short time.10 Then he, and they that Sold themselvs unto him, to doe Wickedly, Death, and Hell, with Evry thing that offendeth, shall be Cast into the lake of Fire. Then also these Shall be in his Empire, for his Kingdom is over all, and nothing can be out of its Circumference; then will he make all things new, and he that overcometh Shall enter the New Jerusalem, and Walk in the Light, and Glory of it, and the Righteous shall Shine as the Sun in the Kingdom of their father: And there shall be a New Heaven, and a New Earth,11 wherin dwelleth Righteousness, and Equitie, and Truth and Holiness. The Rust Shall be Scoured off, and the Dust removed; but the Kingdom is the same and Endureth for ever. We might speak here concerning God’s Legal Kingdom, in the Estate of Innocency; concerning the Kingdom of Grace in its various Dispensations under the Law and Gospel; as also Concerning the Kingdom of Glory. How Sin cam in, and by what Means Satan became a Devil. How GOD honorably and Gloriously permitted Evil, and how he bringeth Good out of Evil, Light out of Darkness, Order out of Confusion; Humility out of Pride; Lov out of Hatred; Holiness out of Guilt; Joy out of Sorrow; Glory out of Shame; Life out of Death; strength out of weakness; and Happiness it self out of the greatest Misery. But it is not the Time for these things. All that I shall observ is, that we are in the Kingdom of God even now. It is worthy of our Remark. For ye are not come unto the Mount that might be touched. etc. But ye are come unto Mount Zion, and to the City of the Living God, the Heavenly Jerusalem, to an Innumerable Company of Angels. To the General Assembly, and Church of the first Born, that are written in Heaven, and to GOD the Judge of all, and to the Spirits of Just Men made perfect: And to Jesus the Mediatour of the New Covenant, and to the Blood of Sprinkling, that Speaketh better things then that 9 10 11

Marginal gloss: Heb. 2.7 etc. (See Hebrews 2.5–8.) See Romans 6.20 and Revelation 12.12. See Matthew 13.43 and Revelation 21.1.

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of Abel.12 There was 13 a time, when ye were without Christ, being Aliens from the Common Wealth of Israel. and Strangers from the Covenants of Promise, having no Hope, and without God in the World. But now in Christ Jesus, ye who somtimes were far off, are made nigh by the Blood of Christ. For he is our Peace, who hath made both one, and hath broken down the middle Wall of Partition between us. That he might reconcile both unto God, in one Body by the Cross, having Slain the Enmity therby. He Came, and preached Peace to you, that were afar off, and to them that were nigh. For through him both Jews and Gentiles hav an Access, by one Spirit to God the father. Now therfore ye are no more Strangers and forreiners, but fellow Citizens With the Saints and of the Houshold of God; And are built upon the foundation of the prophets and Apostles, Jesus Christ himself being the Chief Corner Stone, in whom all the building fitly framed together, groweth unto an Holy Temple in the Lord: In whom ye also are built together for an Habitation of God through the Spirit. Nay we are neerer yet: 14 We are Members of his Body, of his flesh, and of his Bones. So then we are fellow members of the same Body, and we all shall be made perfect in one. How great a Shame is it, not to be acquainted with the Kingdom in which we Live? How great an Inconvenience not to understand its Laws and Territories? How Dismal and Pernicious to be Carnal Worldings without Joy, without Knowledge, without sense of these things? Verily they only are able to conceiv it, that see the Distinction between Angels and Devils, Both which are Conversant in the Church; the one Contemplating the Manifold Wisdom of God, and delighting in the unsearchable Riches of Christ; the other like roaring Lions going about the World seeking whom they may devour,15 hating God and tormenting themselvs, at the Glory of those things, which the Angels behold with Joy and Thanksgiving.

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See Hebrews 12.18, 22–24. Marginal gloss: Eph. 2.11 etc. (See Ephesians 2.12–14, 16–22.) Marginal gloss: Eph. 5.30. See Ephesians 3.8, 10 and 1 Peter 5.8.

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The Works of Thomas Traherne Cap. IV. With what Care we ought to Approach the Consideration of God’s Kingdom. A Poetical Description of the Glory of it. The way is Spiritual, wherby we must Enter into it.

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Coming therfore to the Gates of Heaven, we ought not only to wash our Cloathes, and abstain from Women, as the Jews did, when they came to the Mount that might be touched, and that burned with fire with Blackness and Darkness and Tempest, and to the Sound of a Trumpet, that sounded louder and louder, where the Law was given: 1 But as S. Chrysostom saith, we ought to be prepared with a Diviner Philosophie, not Washing the Attires of our Bodie, but Cloathing our Soules with the long white Robes of Truth and Righteousness. For the City of God is a Golden City, and far more precious then the finest Gold. The gates are of Pearl, and the Walls Composed of precious Stones: And all that Enter therat must purge themselvs from all terrene, and Earthly Mixtures. For the City is a most Royal City, altogether Divine and Heavenly; Where we Shall not see Palaces and houses, and Streets, and Temples, as here upon Earth; for the City and all that is therin, is the Palace of the King. There we Shall see the King sitting upon his Throne of Glory, and innumerable Hostes of Glorious powers, and Ever Blessed Angels, and Archangels, and the Spirits of Just Men made perfect, ministering before him.2 The Quires of Virtues, and Celestial Graces, Singing praises to him. And the Beasts and the Elders saying with a loud voyce, Thou art worthy, O Lord to receiv Glory and Honor and Power, for thou hast Created all things, and for thy pleasure they are, and were Created: The3 Saints also Singing the Song of Moses, and the Lamb Great and Marvellous are thy Works Lord GOD Allmighty, Just and true are thy Ways thou King of Saints. And Evry Creature which is in Heaven, and on the Earth, and under the Earth, and such as are in the Sea, and all that are in them, Saying, Blessing and Honor and Power and Glory be to him that sitteth upon the Throne, and to the Lamb for ever and ever.4 For Heaven also receiveth those things which are upon Earth, and the Earth and things that are in Heaven. For such is the City of GOD having the church of the first born, and the Spirits of Just Men made perfect. The Patriarchs, and Prophets and Apostles in the midst of her; that Glory to God in the Highest, Peace upon Earth, and Good will towards Men is evry where sounded forth by the material Accents of all the Creatures. In that City is Erected the Trophie of the Cross: There are the Spoyles which our Savior took, when he led Captivitie Captive, and gave Gifts unto Men. There (if in Silence and Peace we follow the Conduct of the Holy Ghost) we may see the place 1 2 3 4

Exodus 19 and 20. Marginal gloss: Rev. 4. and chap. 5. Marginal gloss: Rev. 15. v. 3.4. Marginal gloss: S. Chrysost. Homil. 2 in Matth.

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where Death lies Crucified, where Satan is trampled under foot, where Sin is Slain, and where all the Glorious Monuments of our Redeemers Victory shine in Eternal Splendor. There you shall see the Great tyrant of Mankind, the Red Dragon bound in Chains; His Bow broken and all the Multitude of his Captives following his Triumphal Charet, that overcame the powers of Darkness. There you shall see the Caves and the Dens of that Mighty Thief laid open, and the King in his Beauty for ever. The place where the Archangels dwell, and the Glorious Regions which the Seraphims Inhabit: What Thrones and Mansions are prepared for Succeeding Citizens, By what Journeys we approach the place, and what Honor is given to the Inhabitants: What are the Degrees of Glory, and who are the first and most Eminent in the Kingdom Who sit in the second, and who in the third place; How many various Orders there are, and how the Several Dignities Shine forth in their Brightness. There we Shall see the Sun and Moon and Stars, the Streams, the Rivers, the floods of Honey, and Oyl, and Butter, the mines of Gold, and the Fountains of Living Waters, the flowers of Paradise, and the fruits of Eden, All Ages and Kingdoms, and the Souls of Men in their power and Glory; their Bodies also made like unto his Glorious Body, by the Powerfull Working, wherby he is able to subdue all things to himself, the Virtues and Vices of all the World, the Battails and Victories of God our Savior. All Feasts and Joys, and pleasures, all Riches 5 Earthly and Divine, transformed into Glory. For the Kings of the Earth doe bring their Glory and Honor into it. Neither need we the labour Of our feet or Wings to Approach it. The City is as wide as Heaven, and as broad as the Earth, as the sweet Singer of Israel said, 6 If I Ascend up into Heaven thou art there, If I make my bed in Hell, behold thou art there. If I take the Wings of the Morning, and dwell in the uttermost Parts of the sea, even there shall thy Hand lead me, and thy Right hand shall hold me. There is no need of local Motion, we Cannot by removing our Bodies come neerer to Eternitie, or by any progress of our feet approach the Immensity of God. His Kingdom is an Everlasting Kingdome, and the Ey must be opened, that it may come unto us. Knowledge and Righteousness are the Virtues, by which we draw neer: Justice and Holiness the Armes by which we Embrace it; Love and obedience, Esteem and Gratitude, Joy and Honor, the powers and Affections by which we Enjoy it. Open unto me the Gates of Righteousness, and I will Enter into them, and prais the Lord. Let us open the Gate of our Soul, that the King of Glory may Enter in. Open thy Mouth Wide, and I will fill it. Wherfore 7 lift up your heads O ye Gates, and be yet lifted up ye Everlasting Doores that the King of Glory may com in; Who is the King Of Glory, the Lord of Hosts, he is the King of Glory! Eternitie is his Throne, and the Soul of Man. In him we live and mov, and have our Being, and he in us. Our Soul is the Temple of the living God. As he hath said 8 I will dwell in them, and walk in them, and I will be their God, 5 6 7 8

Marginal gloss: Rev. 21.24. (See Revelation 21.24–27.) Marginal gloss: Psal. 139.8.9. etc. Marginal gloss: Psal. 24. (See Psalm 24.7–8.) Marginal gloss: 2 Cor. 6. (See 2 Corinthians 6.16.)

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and they shall be my people. Wherfore let us fear, and be Enlarged (He hath set the World in Mans heart)9 that we may Comprehend his Kingdom. If we will not apply our Minds to these Eternal Objects, How shall we apprehend them? If we will not stand at the Threshold, and observ the things that are without Saith St. Chrysostom, how shall we hasten to Enter in? If we doe Not read and Meditate, retire from the World, and Labor to Learn, If we will not pray for Ey Salv, that we may See, how Shall we be made partakers of the Beatifick Vision? If thou Valuest not the Labors of thy Savior, nor at all regardest how he came down from Heaven, to die in thy place and overcom the Devil, that by Death he might slay Death, and him that had the power of Death, If thou obstinately despise the Lov of God in Creating Heaven and Earth for thy sake, and dost not Esteem the Glory of thy Soul, nor the Riches of his Wisdom and power, to what purpose should Heaven be opened to thee? The Journey is Sweet and Easy, the Way is Spiritual and near at hand. As the Holy Spirit proceedeth from God without Motion and without Changing place, resteth at once in God, and in all the Creatures: So doth the Soul within it Self act upon all Objects, at all Distances whatsoever. Standing still if it pleaseth, it can proceed unto them: and Dart its Beams upon Evry Creature in Heaven and Earth, when it is Enlightned with power and Wisdom, and will Execute Justice and Judgment. But Holy things are not to be Cast unto Dogs, nor pearls before Swine. He that is so Miserable and voyd of Knowledg, as to Delight more in Games and playes, then in the Wonderfull Works of God, He that spends his Days in Idleness and Sloth, or chooseth rather to frequent the Theatres, to see wanton Fables acted, and Enflame his Soul with Lascivious vanities, then to Contemplat the Lov of God, and the Great and Glorious things, which he hath done in Ages, and Generations of old, to deliver his Soul from Darkness, and translate it from Sin and Miserie, into the Kingdom of Light and Glory, maketh himself as unworthy, as uncapable of all the Mysteries of his Eternal Salvation. They chuse their own Delusions, that give all Diligence to treasure up in their Memory things of Transitory Concernment, but are Impatient in attending the Word of God, when he speaketh from Heaven. The Celestial City is not as far from us, as Heaven from the Earth, but Infinitly more remote, if we neglect it.10 As on the other side, it is far nearer if we apply our Minds to Consider it. We may in a Moment com unto the Gates of Heaven, and like Lightening penetrate those Eternal Courts and present our Selvs before the Throne of God. The Distance is not to be Measured by the length of spaces, but by the Institution of our Lives, and the Affections of our Minds, As that Holy father Saith. We come by Endeavour, we Approach by Desire, we Enter by Faith, we Enjoy by Love; we see by Understanding, our Soul moveth to its Object in a Thought, and is present allwayes by an Act of Knowledge. It Apprehendeth, by chusing what it doth desire, and feedeth upon the Treasures and Delights of Wisdom by Meditation. The Life is Spiritual, which we ought to lead. And they alone are blessed, that follow the Lamb whithersoever he goeth. To Enjoy things in the Image of GOD, is the best 9 10

See Ecclesiastes 3:11. Marginal gloss: S. Chrysostom in Mat th. (See Homily 1.16.)

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Way, wherby they can be Enjoyed. In quiet and in Peace, with Holy Reverence and Godly fear, with Joy and Thanksgiving, Attention, and Devotion prepare thy Mind.11 For if thou seekest after Knowledge as choyce Silver, and searchest for her as for hidden treasures; then shalt thou understand the fear of the Lord, and find the Knowledg of GOD. Exalt 12 her and She shall promote thee, she shall bring thee to Honor, when thou dost Embrace her. An Ornament of Grace shall she adde unto thine Head, and a Crown of Glory shall she deliver to thee. For 13 he that overcometh, shall Inherit all Things. I will be his God, and he shall be my Son, saith the Lord Almighty.

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Marginal gloss: Prov. 2.4.5. Marginal gloss: Prov. 4.8.9. Marginal gloss: Rev. 21.7.

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The Soul when made, like a Watch wound up, is apt to go of it self; If the Wheels be not Entangled with grit and their Teeth full of filth, the Spring that Commands them, will draw them about by a gentle Threed, and direct the Hand to point out the Hours for a Day together. as if the Dead Workmanship were Endued with understanding: And indeed, that of the Author is imputed to it; his Knowledg that made the Automaton being Infused into Its Motions, and directing their procedure to a Certain End that makes it usefull to the Enjoyer. The use of it is that which Ennobles the Soul. Which as it is a far more Wonderfull and Glorious Work so is it ordained to a Diviner End, the Knowledg of its Creator infusing a Life wherby it is able to guid it Self. Appetite and Desire are the spring that urge it, the Wheels are the Affections and powers of the Mind; Its Inclination is the Thred that draws them about, and if they be not Encomberd with Earthy Distractions, opprest with pleasures, and disturbed with Cares, the Index of the Mind will follow the Sun, and its Regular Motions sympathize with the Deitie, so will it point out the Hours of Eternitie, for the pleasure and Glory of him that wears it. Felicitie being the End of all its Operations. Being Endued with Life, the Soul can feel the Absence, and the presence of all Objects. Being capable of Pleasure and Affected with its desire, it loves it self, and is ambitiously carried to all Enjoyments. It is able to Examine their Nature and Perfection, and to take complacency in any Compleat and Absolute Workmanship, but it loathes a Defect. Imperfection in any thing is a Disturbance to it. It is Capable of Infinit Enjoyments, and aspires to the Height of all possible Attainments. It is Desolate if it be not admired, praised and beloved. It is Activ and Loves pleasantly to be Employed. It is avers to Idleness, and prone of it self to the most Excellent operations. Where it is clear and disentangled from the Interests and Intregues of Flesh and Blood, its Natural bent and its first Motions Incline it to the best of things. Shallow, Counterfeit, and false Enjoyments it detests; It Embraces Endless and Eternal. What is most Amiable and Beautifull, Deep and Infinit, Solid and Secure, most Safe and Delightfull, most sweet and pure, most truly Compleat, most real and perfect, it desires and preferres. It is Capable of Gratitude, and longs for somthing that it might admire and Adore. Being able to look into Infinit Spaces, to Exceed all Limits and Bounds. to Love and Rejoyce in Infinit Goodness, to Compare things possible and Actual together. it is prone to Extasies and praises and Thanksgivings, and it willingly sacrificeth all its Powers to the pleasure and Glory of an Infinit Lover. If there be any Author of Eternal Felicitie, any Light of Infinit Perfection, any free and undreinable

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Bounty, any Benefactor, any Wisdom and Goodness Infinite, any power Almighty, that is Willing to prepare it a Kingdom of Happiness and Glory, it is ready to Entertain the Benefit, and Admire the Donor. Since therfore God made all things for the Glory of his Eternal Name and his Glory Consisteth in Satisfying the Inclinations, and powers of the soul, Since Enmity ariseth from Dislike, and Amitie alone is Safe and Delightfull, Since the Soul is the most Noble and Glorious Creature, and all other Creatures have objects which answer their Expectations, God would certainly never have Endued the Spirit of Man with these Immortal Powers, had he not prepared objects for their satisfaction. Shame and Hate are not desirable: Neither is it Consistent with Infinit Goodness to make it self Contemned, or to Delight in the offence of its most perfect Creature. The most Sublime and tender, the most Noble and pure, the Highest and most perfect must most be Satisfyed. Since Amitie and Friendship were the End of creation, Obligations and Benefits are naturaly Expected. To all which we may adde that which is Generally, and by all observed. Nature did never any thing in vain. These Inclinations and Powers of the Soul hav some certain End, for which they were prepared, and that can be no other but the fruition of Objects answerable to their own Capacitie. The Soul is Insatiable, and cannot be Satisfyed with any limited, or finit Thing. Its Expectations are Infinit, so are Its Desires. Having a Taste of pleasure, and liking it well, it could wish it Everlasting. Having a Sence of Honor and feeling it Delightfull it Covets the utmost Height of all that is possible, and it abhorres any Limit in the possibility. Having an Experience of the Benefit of Riches, and finding them Advantagious, and Agreable to Nature, it finds, that infinit Riches would be Infinitly agreable, and Covets no less then Infinit Good Things; Infinit Riches, the Sublimest honors, Everlasting pleasures are the Demand of the Soul: it promiseth such unto it self by feeling its own Greatness. Unless it be made a partaker of those, It cannot believ there is a Deitie with any Joy or pleasure. For of all other things, it desires that He should be most perfect. The perfection of GOD being a Notion so naturaly graven in the Soul that it cannot believ any Imperfection consistent With the Godhead, nor him a God, in whom any Defect appeareth. Nay further, since it is written by Nature in the Heart, that God is the Greatest Treasure to the Soul, as Lov is most Jealous of its objects Glory; so are Souls more Naturaly Jealous of his Divine perfection. A Blemish or a Spot in the Darling of our Soul is a Miserable Accident. and so much the more abhorred, by how much the more Delicate our Object is: by how much the more Dear and tenderly Beloved. For a Stranger to hav a Canker is Matter of Compassion. If our Neighbors face be Spoyled with the Small-Pox, we are afflicted moderately; But if a Highly Delightfull and Beautifull Bride be so visited, to a Spouse, that preferres her abov his own Soul, the Mischance is Intollerable. This I speak to shew the Nature of Love: which as it lives more to its Object, then any thing beside, so is it more Sensible of any Defect, or perfection there more delighted in the one, and more provoked by the other, then any where beside. Dead Flies corrupt the Apothecaries oyntment; so doth

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a little folly1 him that is in Reputation for Wisdom and Honor. What Shall we think, where the object is Infinitly Esteemed, where Love it Self produceth an Infinit Hatred of the least Deformitie? Should God appear in any thing Defective, he would sow the seeds of Enmitie between himself and his Creatures: The smallest Stain or blemish in him would be an Ecclyps, nay the utter Extinction of all Felicitie: For it would be an infinit Evil, an Endless, an Ineffable, an Incomprehensible Calamitie! An Abatment in that which is Infinit is a Contradiction. It is a Strange thing which happeneth in its Nature. The Greatest And vastest, the most Excessiv Additions cannot make a finit Thing infinit, yet the least abatement and Substraction Imaginable, takes away Infinitly from that which is infinit.2 For the least Diminution of what is possible, makes it finit. Whatsoever it is, wherof it may be said, It is possible this may be Greater, It must needs be finite. Finite we know is Infinitly Short of Infinit perfection. So that a paradox breaketh forth, whether we will or no. Much may be spared from a little, far better then the least Jot or Tittle from that which is Infinit. An infinit Abundance receiveth Infinit loss by the least Substraction. Whereas one would think, it Should best Endure a losse, a Rape, a Robbery, being least Sensible, when the Greatest part is taken away; for Infinit still would remain behind. But to shew that there are no parts nor Degrees in Infinitie, GOD, who is most Absolutely infinit, is wholy Indivisible. He cannot be Beautifull, unless he is Infinitly so; nor Good, unless he be Infinitly Good; nor can he be Wise, unless he be Infinitly Wise: For he hath all Power, and may be what he will: And he that may be Infinitly Beautifull, yet refuseth to be soe, is Odious and Deformed: He is Evil, and not Good, that is less Good, then he may be. Truly it is a Foolish Thing to be less Wise, then one may be. If somwhat may be spared, yet infinit Beauty remain; If it be Consistent with Infinit Wisdom to be less Wise then it is, If being less Wise then it may be, it be Infinitly Wise, infinit Wisdom Continues Still, tho there be some admixture of folly in it. And if all Portions of Goodness being removed, the Goodness that is left behind, be Infinit still; No Matter how much of Beauty, or Goodness, or Wisdom be taken away Infinit Goodness, and Beauty and Wisdom will be left to Enjoy. In Quantities indeed, that may be infinit in one respect, that is not so in another. An Infinit Line may be Conceived to Exist, whose Parts are not Infinit in Extent, but Number: which nevertheless reacheth on Everlastingly. Some portion of Which may any where be taken away; But Still they will be taken away in the Midst, where it is truly finit, not where it is infinit. To take away any thing, and leav it infinit on evry side, is impossible. for where the part is taken away, it will hav an End: and by the Dissolution which it Suffers, lose an Infinite part of it self, from which it is Divided. A Line may be finite one Way, and not another: beginning here and Continuing for Ever. But an Infinit Line, and Infinit Goodness are not alike. For Infinit Goodness cannot be divided, nor is it capable of a Partial Infinitie. There is a great difference between that which is Absolutly infinit, and in some respect. Infinit Goodness is absolutly Infinit, and cannot be finit one way, 1 2

Marginal gloss: Eccl. 10.i. (See Ecclesiastes 10.6.) Marginal gloss: Of the Nature of Infinitie.

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while it is Infinit another. What is absolutly so, is evry way Infinit. Infinit Goodness is founded in the willingness of Allmighty Power, to do all the Good it is able. If it stop any where, it hath found a Period. How can the Will be infinitly Good, that willeth not all the Good, it is able? Can the Will be Good, that suspendeth its Power, and refuseth to do all it can so easily perform? Goodness 3 is a Moral, or a Divine Perfection, whose Glory is the Necessity of being Evry Way Infinit. That Goodness we Speak of, Consisteth in a Desire to Communicat it self in Infinit Good things, for infinit good Ends. And as we say, Bonum fit ex omnibus Causis, Malum ex quolibet Defectu,4 it is Certain, that no Affection, or Operation can be Moraly good, that is not so in Evry respect. The least defect defaceth its Excellency: any Remisseness Abolisheth its Glory. If it be Guilty of any fault,5 the fault defileth it, it is Envenomd all over, and fit to be rejected. A willfull Error, a witting, a willing miscarriage is an intollerable fault, that depraveth and changeth the Nature of a free Agent, and makes his Person and Appearance deformed. It is inconsistent With Infinit Goodness to be at all Defective. It delighteth to do all that it is able, for its objects Happiness, its own Glory, and its own Satisfaction. And I think it is the Glory of God, that his Essence is infinitly distant from the least Imperfection; that the Enmitie between his Nature, and Defect is immeasurable, and that no Alloy can agree with his Divinity, his Goodness being such that it infinitly abhorres the least Abatement; the least Suspension of Power, the least jot of self denial, in him that is All Sweetness, is a Mortal Poyson not to be endured. Perhaps we may Conceiv the Godhead willing to fill the one Half of Eternity with Delights, and not the other; the one half of Immensity with Enjoyments, and not the other; and that then his Goodness will be one way Infinit, becaus that part of Eternity is Infinit, which is full, tho that be infinite which is Empty.6 But the true Reason, why any defect staineth our Actions, and maketh them odious, is the Purity of God, who being Infinitly Holy cannot Endure any Blemish in his own. for when he hath done all the Good he is able for us it is an Odious thing that we being Infinitly obliged, should not do all that we were able to pleas him, whose Holiness and purity cannot away with the least deformity,7 but aspireth with immeasurable zeal to the utmost Height of all possible Perfection, in all his Actions for our Satisfaction, exaltation and Glory. This Holiness is his Infinit Goodness: which we may Easily conceiv to be repugnant to any Abatement of Love, if we Consider it will be infinitly defectiv, should it fill one half of Eternity, and not the other. But much more, if we consider the Nature of one that is Lord of himself; for he that is able to do what he pleaseth, cannot without guilt refuse to be the Best and most Excellent Person in his Works, that he is able. These things we discourse here, to shew the Justice of the Soul, in its Severe Expectation that God should be Infinitly good: Its Justice to God, to it self, and 3 4 5 6 7

Marginal gloss: Of the nature of Goodness. Good comes from all causes; evil from some defect. Marginal gloss: Of Guilt. Marginal gloss: Why the least defect is abominable. Marginal gloss: Of Holiness.

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to Evry Creature. To GOD, because it desires all Glory and perfection in his Nature; to it Self, because it Covets a Compleat, and absolute Felicitie: to Evry Creature, because it desires all his Works to be Consummate in their Excellency. It derives a Sublime and perfect Goodness from their Author, and desires, that they should do soe in like manner, Half Eternitie full Of Light and Beauty, and half Eternity void, and Desolate; Half his Omnipresence full of Blessedness, and half of it full of darkness, and Confusion; is not agreable to perfect felicitie, nor to right Reason, for it would Exhibit an Infinity, that is Infinitly defectiv. In pure, and perfect Happiness, there can be no Mixture of any Sorrow: wheras the one half is frustration, Misery, and Dissatisfaction (tho the other Half be Endless one way, and truly Infinit) if half the Infinitie of God be Empty. His Kingdom therfore is Evry way Complete: For else the Soul would meet with causes of Complaint, and be partly Miserable, partly Happy; and as infinitly Miserable, as Infinitly Blessed. God therfore gav it a power, to contemplate, and Examine those things, that having found out the perfection of his Works, it might Admire, and Adore him, with Infinit Complacency, Lov him and delight in him, with Infinit Ardor, and with a desire, that is Evry way Compleat, ascribe all the Glory to him, that is due unto his Name. For the greater and more Excellent he is, the more able is the Soul to praise him. Neither 8 is it Boldness in the Soul, to make such Enquiries, but a Modest confidence of his Infinit Excellency, that it will Endure the Test. And the more diligently it is tryed, be the more approved. It is a Wise, and Profitable Study, to find out those Reasons, wherupon we should Lov him Infinitly, and to inform our selvs of the Truth, and Realitie of his Infinit Beauty. This Propension is the Glory of the Soul; and impartial Inclination, to Admire all that is Good, and to Censure all that is Evil, wherever it find it, being the Similitude of God, which being infinitly secure of his own perfection, he gav unto Man, with such an Illimited power, and Libertie to use it, that we may freely try it, even against himself. He will not be beholding to us, to lie for God, or to spare him, to Connive at his Defects, or to cover his Infirmities. If he be not altogether Lovely, we may out with it freely, and publish it for ever. He will not have us to dissemble any Resentments, and to flatter like men that cover their Dissatisfaction. He will hav us to Lov him heartily, or not at all. Not to defend him in Shew, while in our Souls we accuse him; not to favor and spare him, while our Heart doth realy Condemn him in his Doings. Our most Secret thoughts are open before him; if we cannot Approv him in our hearts and Souls, All our outward Defences, will be but Hypocriticall, and painted Sepulchres, full of Rottenness at the Core, or in other Words, full of Dead Mens Bones, and all uncleanness. This 9 Libertie he gives us is as Gratefull to our Nature, as Just and Necessary, as obliging, as Delightfull. It makes us Capable of being Noble and truly Generous in our Thoughts, and Affections. It is very Acceptable, becaus we desire to be Sincere in our Judgments, and true in our Apprehensions: As 8

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he is, who bestowed it on us. We Abhor to be Servile in any thing. We dislike all that is base and Mean, and Account it a part of our Honor and freedom to be free in our Censures. Neither can we Love, without most voluntary, and free Affections. To be Superficial, is to Complement and to make a Shew is to deceiv.10 God doth litle relish such Courtiers in his Kingdom. It is opposit and Destructiv to the Nature of Love, to be feigned, or Constraind: If we must Love him with all our Heart and with all our Soul, we must of Necessity Approve him, and Delight in him throughly. Therfore when our Savior told us, 11 that the first and Great Commandment was this, Thou shalt Love the Lord thy God with all thy Heart and with all thy Soul; and with all thy Mind, and with all Strength, the Lawyer wittily and acutely added. And with all the understanding. Well Master, saith he, thou hast said the Truth: For there is one God, and there is none other but he. And to Lov him with all the Heart and with all the Understanding, and with all the Soul, and with all the Strength, and to Lov his Neighbor as himself, is more then all whole burnt offerings and Sacrifices. Approbation is a Step to Love. It is less, but included. All the Understanding must see it self exceeded, yet able to conceiv the Excess it apprehendeth, before the Lov of God can be perfected. Carnal12 Love may be Blind and partial, base and unjust, winking at defects, putting fair Colors on foul Deformities, for the Persons Sake, that is favored therby. But Spiritual Love is Heavenly and Divine, Wise and pure, true and Impartial. It carries a Man to the Height of all possible Excellency, it cannot pitch upon an Inferior Object, it makes him the most Sublime and Greatest, in whom it is, and him it apprehends the most Divine and Glorious, whom it most Admires. For the use of the Soul being to see God and delight in his Perfection, the Infinit severity of its Expectation contributeth to its Glory, becaus it Augmenteth its Satisfaction, in Gods Existence; and meeteth him with Infinit Honor, and Affection, with Ardent fervor, and Delight, with a real Transcendent perfect Adoration, an Immeasurable pleasure, an inward ineffable complacency which makes him our Happiness and our Infinit Treasure. By this Endowment a Man is made a privy Counsellor of God. 13 For he is able to Examine the Original and End of all his Ways, the Measure, and Perfection of all his Works, the Beauty and Integrity of all his proceedings. He is admitted to the Counsel Table of the most High, and hath a Liberty of Inspection into the Secrets of his Bosom. By this Endowment a Man is made the friend of God. It is our Saviors own observation. Henceforth I call you not Servants, for the Servant Knoweth not what his Lord doth: but I hav called you friends: for all things that I hav heard of my father, I hav made Known unto you.14 A large Communication, of all that Jesus Christ the Eternal Wisdom hath 10 11 12 13

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seen and heard! but without this we could not be friends. For one of the Rights of friendship is, to Communicate thoughts, and to Mingle Hearts, and Souls, and Counsels. By this Endowment a Man is Exalted to be a Lord and King in Communion with God: For the End of all is, that he might Judge, and Enjoy. It is a Strange Prerogativ that God should stand at the Barr of Mans Judgment but a Necessary Condescention. For without this there could be no Cordial, or Deep Agreement. The Condescention on his part is infinit as the Prerogativ on ours. The nobleness wherof doth so oblige us, that when we Come into that part of his Kingdom, where the Name of Servant is to be changed for that of Friend, and all to be Seen, the Humilitie of Him that is Infinit, and the lowliness of our Eternal Sovereign will Enflame us, as well as the Perfection of all we behold; and exalt us beyond measure. For our Saviors Words are Prophetical. He hath Imparted but litle yet to his Friends, in Comparison of what he will. For 15 as the father Loveth the Son, and sheweth him all things that himself doth, and will shew him greater things then these, that we may all marvel: So the Son loveth his friends, and will Shew them all that the father doth, and Greater things then these: that we seeing what the father Sheweth to the Son may all marvell. For 16 we are the Sons of God, and Heirs and Joynt Heirs with Christ; If so be we that suffer with him, that we may be Glorified together when the Eternaly begotten Wisdom of God the father shall hav Communicated to us all the Treasures of Wisdom and Knowledge, the Communication will Enable us to attain our End, both in the fruition of our Happiness, and in the prais of his Glory: moving us to Sacrifice our Souls and Bodyes unto God, in the Brightness of those Flames, which will be our Holiness and felicity. An Infinit Light will appear in our Souls, an Infinit Extent, an Infinit Kingdom; all Eternitie will be offered up unto God. So that by this Endowment we are made Priests in like manner; and are Enabled to Sacrifice the very Image of God, to God, for ever. Offering up in our selvs an Acceptable offering, full of Endless Beauty and Pleasure, a living Sphere of Infinit Blessedness, a transelemented World of Glory, inspired with a Love as Infinite as a Creature can hold; that is Strengthned and Adorned with Eternal Gratitude.

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Cap. VI. Of all that may be spared, an Abatment of Lov is least to be Endured. Created Nature desires Lov no where more Severely, then in GOD. Of Infinit Love, the Consequences are Eternal.

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Carnal Affections may debase themselvs so low, as to dispence with the Beauty and Grace of their Objects, but they can never debauch themselvs So far as to remit the Affections of that which they Idolize.1 Which sheweth the nature of the Soul to be such, that what ever Measures of Wisdom and Goodness, it can dispense with, in God; it cannot digest any Want in his Love, nor rest Contented with any Measure of Remissness there; It is a near and tender Interest, the most dear and deepest Concern, the last thing a Man can part with, that hath any sence of lov, and Honor. It is a profligate, and a Worthless Wretch that is Indifferent. An Argument of Contempt, and an Effect of Coldness, to be unconcerned, whether we are beloved, or no. The most Great and Magnanimous Persons are most Exasperated at the loosness, and Treachery of their Wives. Men do not despise a Thief if he steal to satisfy his Soul, when he is Hungry:2 but if he be found, he shall restore seven fold, he shall giv all the Substance of his house, but whoso committeth Adultery destroyeth his own Soul. A Wound a Dishonor shall he get, his Reproach shall never [be] wiped away. For Jealousie is the rage of a Man, he will not spare in the Day of Vengeance. He will not regard any Ransom: neither will he rest Content, tho thou givest many Gifts. It is an Offence, that stabs in the most Mortal place a Wrong that hurts him in a concern more delicate, and tender then his Ey. The Injury consists not so much in defiling the Body, as in Adulterating the Mind. For his Wife is a Mans chiefest Jewel, and the Stability and firmness of her Lov is her lustre: He that Robs him of that, robs him of the fountain of all his Joys. Her Affection is his Glory, the root of his securitie, the substance of her Life, the Soul of her Behavior, the solidity and Goodness of her Conversation, the Wellspring of Kindness, and Obedience too, the Band of fidelitie and Silence, the root Of her Ambition to pleas her Master, the Essence of Goodwill, and the only fuel, and food of vertu. When this fountain is drie, this fuell Extinguished, this food gone, this Root withered, and when this Band is loosed, upon the Prostitution of her soul to anothers Will, all the Happiness which her vertu promised is layd Waste, and destroyed. His Heart, his House, his Famelie is bereaved of his Greatest Treasure. Thus is there reason in that Inclination of the soul, which feels by Instinct before the Causes are discerned, the Greatness of his Highest Interest. And by how much the more great and ardent Lov is, by so much the more is it grievd, if not chafed and enraged at the loss of its object. For this Cause is God the most Jealous God, becaus his Lov is Infinit, and his Wisdom too, which Knoweth the Valu 1 2

Marginal gloss: Of Jealousie. Marginal gloss: Prov. 6.30. etc. (See Proverbs 6.30–35.)

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of so Divine a thing. It pleased Solomon to shew the Tenderness of this Concern in Relation to the Adulterer. He touches not the Honor, the Life, or the Estate of him, that is offended, but all his Posteritie and pleasure, and Love together. Had he designed our present Demonstration, he had Instanced the Greatness of this Concern, in the Person of the Wife. For if she began to wax loos of her Self, the withdrawing her Affection, and her Coldness to her Husband, would hav been as Impardonable, as the others Transgression, nay and perhaps a far higher Crime, a more grievous offence, and without being Sollicited to become Abominable, She was more obliged, She promised more and of her more was Expected. A stranger is remote, but She is most neer, we care not whether a Stranger affect us or no, but We live unto her, tho we are dead to others. the smallest flaw in a Diamond is an unspeakable Alloy. We are not Jealous of others Actions, so much as of a Wives Affections. Our life we can part with to our Friend, but not her Love, there is no Community there. A Rivalship is Intollerable: But an Abatement in her Soul, and a Prostitution worse. Tho there be no likelyhood of Adultery, yet he that loves Violently, and desires to be Beloved is displeased with any flatness, or Deadness he perceives in a Withering Affection. Any decay is an Irreperable Injury, any Want of that vigor and sweetness that was seen before is a bitter Wound and a deep Affliction. For Lov is Strong as Death Jealousie is Cruel as the Grave: it suspecteth the Shadow of a Danger. Any one Grain or smallest Degree of Lov being Absent to a thing so infinitly Quick, and Tender, is in an object so precious, an Infinit Abatement: Not only as the first Step in a Declining Precipe, and the Beginning of a Fall, that may never rest, but in final Destruction. But as a Corruption of that which was perfectly Honorable, is Delightfull only in the utmost Height. The lustre of Lov in its Extremitie. It is not truly, and Evry Way Complete, unless it be so Infinit in Power, that we call it Impotent, by imputing to it our Inability to Express it: It cannot deny its Object any thing, but placeth all its pleasure and felicitie in Sacrificing its Actions, Affections, Riches, Honors, Graces, favors, parts and powers, Soul Body Life, Time, Estate, all it can desire or devise to the Benefit and pleasure of its truly Beloved. This is the true dimension of perfect Love. the least alloy is A Blast upon its Glory, the violation of its Excellency, a most horrid Debasement. Wherfore he crieth,3 Set me as a Seal upon thy Heart as a Seal upon thine Arm, for Lov is strong as Death, Jealousie is cruel as the Grave, the Coals therof are Coals of Fire, which hath a most vehement flame. Many Waters cannot quench lov, Neither can the floods drown it: if a Man would giv all the Substance of his House for Lov, it would utterly be contemned. So long as the fountain of her Lov is unblemished, he cares not what Gold he gives, nor what she does with his Estate and Riches. He is sure that her Affection will tender him, and her Love direct her, to use it with discretion, to his Honor and Happiness. Nay he is never more pleased with his Estate then when he sees it contributing to her Delight, and Glory. In her he Enjoyes it, whose Lov is his sublimest pleasure, His Highest Honor, his sincerest Delight, His Greatest 3

Marginal gloss: Cant: 8.6.7.

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Treasure. Her person is the Crown and Diadem of his Estate, Her Societie the Grace, and her Affection the Glory. If it be lawfull to Compare Cottages with Towers, and little Villages to Imperial Cities, full of Temples and Palaces; we may transfer this in a figure; to God and the Soul. And indeed to this Intent was that place in Solomons Song first uttered. It being a Song of Loves between Christ, and his Church. For her Affection and his are Equaly Compared to perfumes and Spices of such Orient Sweetness, and fragrant Smell, that neither of them can Ever be Satisfyed with Loves. The more he Loves, the more he Desireth her Affection: The more she Loves, the more she desireth his: The more he Loves, the more Lovely he is. And the more she Loves him, her lips drop as an Honey Comb the more Honey and Milk are under her Tongue, 4 and the further allways their Lov’s proceed, they are still the Sweeter: So that neither there is stop, nor stay, till the Measure be Infinit; the deeper the Sweeter, the last and Highest Degree being the Crown of all. By how much the more Excellent and dearly beloved, by so much the more precious and Esteemed: By how much the more Esteemed, by so much the more Jealous is the Soul that Esteems, at least the more desirous of Lov again: By how much the more Infinitly It covets the Perfection of Lov, by so much the more impatient is it of Delay. So that God being infinitly Excellent, and Infinitly beloved, we are infinitly Jealous of his Glory, yet infinitly more violently transported with his Love and reduced to a desperate Estate and Condition if we perceiv any Mitigation, or coolness in it, nor is God behind with us, his Earnestness and fervor is as severe as ours. There is no Attribute more forcibly urged, then his Jealousie to us. Herupon it is, that we must needs be the End of all, Evry one the Sole Object, the Bride, the sovereign Exalted. If at least the Wisdom, and power of God be Sufficient for these things. if not, there is an Envious Impediment, and a Stop of which the Soul is ready to Complain: for we must be Beloved, that we may Lov. And lov, that we may be Glorious. We must be Infinitly Glorious, that it may be seen apparently, that we are Infinitly Beloved. And of This Circle does the sphere of felicitie Consist. This is the Circuit of Heaven, against which there is no Inchantment: this the communion between God and us, this the Cause, and End of all. By this it may appear, that his Kingdom is Infinit, and Infinitly ours: that in Circumference, it is parallel with his Omnipresence, in Duration, Equal to all Eternitie, in Excellency as high as Heaven, nay infinitly higher, in variety as full of Treasure, as he of perfection, in Depth as unsearchable as himself in Essence. How can it otherwise Chuse? For God himself is in it, and a part of it! Nay he is all in all. Would he giv us all his Kingdom, and withhold himself, it would be Dross and Dung, Matter without Spirit, a Carcase without a Soul. His Lov is more Delightfull to us then all, more Honorable and Admirable, more Adorable and Desirable. Without himself, his Kingdom would be like an Empty House, when the Owner is gone, and the Caresses of the Angels a Distastefull Entertainment. Like that of Inferior Attendants, when the Life and Glory of the place is removed. His person being away, Heaven is 4

Marginal gloss: Cant 4.9.10.11.

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a Nest without the Birds, and all the Creatures like the Empty Attires of a Deceased Beauty. A Treasury without the treasure, A Cabinet without the Jewels, a Throne without the King, a Temple without a Deitie, the Rest are more Tolerable, and the last is the Veritie. He that can Submit to an Inferior degree of Lov, or take up with a Smaller Measure in the Deitie, is a degenerat Person, and puts an Affront upon him, is Cold and Dead towards him, and feeble to Enjoy him. But he that would Be infinitly terrified, afflicted, and humbled at any Remissness, rests Satisfyed with that alone which is Supreme and Sovereign. Who Infinitly desireth, and Esteemeth its perfection, he only is a truly Sublime, and Generous Soul, that is Worthy of God. God Infinitly delights in him, becaus he can powerfully communicat his Goodness to him, and he in God, becaus he valueth the perfection of that height, wherin his Lov appeareth. He is Infinitly Happy in God, becaus he Infinitly Enjoyeth him, And GOD in him becaus he Infinitly loveth him. God is Infinitly Glorifyed by that Esteem and himself is Exalted. Neither is it a small Addition, that while he Enjoyeth the Deitie the fruition of his Dominion is also secure. For God giveth himself to be Enjoyed, by doing for us all those things that pleas and delight us. In the Beauty and Excellency of those, his Glory shineth, in the Goodness of those his Goodness is Enjoyed; for purity of those, his Holiness is Admired, for their Usefullness and Order his Wisdom Adored, his Highness Magnified for their Sublime Exaltation, and his Lov in their preparation pleased, and Glorified.

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Cap. VII. A Divine Account of Gods Kingdom drawn from the Properties and Attributes of God. His Essence is the Rule of his Actions, and his Infinitie the Measure of all his Operations. Where he intreateth generaly of the Efficient Cause.

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The Nature of the fountain is of principal Concernment, becaus the Quality of the Streams dependeth therupon. If the seed be Injured, or Chrusht in the Womb, if the Root be blasted, or Cankard in the Ground, If the River be poysoned in the Head, Nothing but what is feeble or destructiv can spring therfrom. Had any Leven, or Mixture of Evil been in the Divine Nature, the Emanations of his power had been tainted in their Streaming forth, and his Works infected with the Malevolence of their Author. Had any feebleness or Defect of power appeared in his Essence, His Operations had been Weak, the Want would hav passed upon all his Works, and Evry Creature hav Savoured of the same. Had his Wisdom been limited, his design had been low, and his Kingdom answerable in order and Glory to the Skil of the Author. The Slenderness of his Sufficiency would hav straitned his Attempts, or at least his Attainments. But since his Goodness is Infinit, and his power Allmighty, his Wisdom being Eternal, and alsufficient to direct: It is meet to believ, that his Works are Correspondent, and that his Kingdom bears the Marks, and the Prints of his Hand in the Glory of his Excellency derived to the same. For which Cause the Royall Prophet saith,1 One Generation shall prais thy Works to another and shall declare thy Mighty Acts. I will speak of the Glorious Honor of thy Majesty, and of thy Wondrous Works. Men shall speak of the Might of thy terrible Acts, and I will declare thy Greatness. They shall abundantly utter the Memory of thy great Goodness, and shall Sing of thy Righteousness. All thy Works shall prais thee O Lord, and thy Saints shall bless thee. They shall speak of the Glory of thy Kingdom, and talk of thy power. To make Known to the sons of Men his Mighty power and the Glorious Majesty of his Kingdom. Thy Kingdom is an Everlasting Kingdom, and thy Dominion Endureth throughout all Generations. His 2 power which hath no other Measure, but that of his understanding, nor limit, but his Will is the Beginning of Perfection. By the Word of his power all things were made, and Consist by the force of his pleasure. As the Psalmist saith,3 by the Word of the Lord were the Heavens made, and all the Hoste of them by the breath of his Mouth. To make by a Word, and by a Breath to Inspire all things with being, is Infinitly Easy. Nothing can be difficult, where 1 2 3

Marginal gloss: Psal: 145.4.5. etc. (See Psalm 145.4–7, 9–12.) Marginal gloss: Of Almighty power. Marginal gloss: Psal. 33.6.

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the Work is his pleasure. Hav 4 ye not Known? Hav ye not heard? hath it not been told you from the Beginning? hav ye not understood from the foundations of the Earth, and the Inhabitants therof are as Grashoppers, that strecheth out the Heavens as a Curtain and spreadeth them out as a Tent to dwell in. Lift up your Eys on high, and behold who hath created these things, that bringeth out their Hoste by Numbers, he calleth them all by names, by the Greatness of his Might, for that he is strong in power, not one faileth. Hast thou not Known? hast thou not heard, that the Everlasting God, the Lord, the Creator of the Ends of the Earth fainteth not, neither is Weary? There is no Searching of his Understanding! He giveth power to the faint, and to them that hath no Might he Encreaseth Strength. Even the youths shall faint, and be weary, and the yong Men shall utterly fall. But they that Wait upon the Lord shall renew their strength, they shall mount up on Wings like Eagles, they shall run, and not be Weary, they shall walk and not faint. The Soul may faint with longing to Comprehend his power, and with Joy at his Greatness: But Omnipotence is a thing that is Incomprehensible, and the Tongues of Angels stammer in Celebrating its praises. Its Measure is Ineffable, it is an Incomprehensible Blessing. To giv matter to so huge a fabrick, and to make an univers So bright and Glorious out of Nothing is a Stupendious Effect, yet but a little taste of his Almighty power. All the Angels in Heaven cannot out of nothing Create a Sand, nor conceiv the Realitie of its Solid Existence, how it should begin, where there was nothing to afford it Matter of Substance, Even Gods word Effected it without a Transmutation, imparting nothing of it self therunto. Shall any thing be too hard for God! With him nothing is Impossible. Almighty power out of nothing is able to Creat innumerable Millions of Worlds, to fill the Omnipresence of the Deitie with Glorious and Eternal Objects; To make a Creature, next under GOD the highest and Supreme of all possible things, to prepare Infinit Happiness for the fruition of that Creature, to Endue it with a Capacitie infinit for that Fruition. It must by fatal Necessity be able to do Infinit things. It may riot in the Excess of Imaginary pleasures, and make them real. For almighty power hath no other Measure, then the phancy, and conception of GOD himself. Whatever he can think, he can doe. It is able to fill Eternity with Actions to make them Infinitly Glorious, to Employ Innumerable varieties of Agents at once in his Kingdom, to raise the Dead, and make the Devils tremble, to dispose of Kingdoms, Riches and Honors, to grant the Request of all petitioners, to bless with Innumerable Blessings to shed an Ocean of Delights over Infinit spaces, to beget Eternal Wisdom, and to communicat infinit and Eternal Blessedness, to Make Enjoyments, instead of Wasting grow by fruition, to shut up a Sea of Sweetness in the smallest Sand, and to Enrich a Centre with an infinit Temple, to bring Honey out of a Rock of Stone, Good out of Evil, Light out of Darkness, Order out of Confusion, and to Cause all things to work together for good to them that lov GOD. It is able to giv one thing intirely to Innumerable persons, making Evry one to Enjoy it wholy, to giv all things to one, and to make Evry one Supreme, to disperse 4

Marginal gloss: Isai 40.21. etc. (See Isaiah 40.21–22, 26, 28–31.)

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Enjoyments over all Worlds, and to recollect them again into a little point. Nor is it only able but willing to do these things. For which Cause the King shall Joy in thy Strength,5 O Lord, and in thy Salvation how greatly shall he rejoyce. Thou hast given him his Hearts desire, and hast not withheld the Request of his Lips. Thou preventedst him with the Blessings of Goodness: thou settest a Crown of pure Gold on his Head; He asked life of thee, and thou gavest it him, even Length of Days for Ever and Ever. His Glory is great in thy Salvation. Honor and Majesty hast thou laid upon him; for thou hast made him most Blessed for Ever, thou hast made him Exceeding Glad with thy Countenance. Wherfore6 to him that is able to doe exceeding abundantly abov all that we can ask or think according to the power that worketh in us, unto Him be Glory in the Church by Christ Jesus, throughout all Ages, World without End. Amen. Let it be Engraven in our Mind, that the whole univers is the Temple of Almighty power, the Adequate Effect thereof of Necessity, being infinit when the Power Effecting is wholy Exerted; for Wisdom and Goodness will not suffer Omnipotence to be Idle. Eternal Wisdom seeth the best of all possible Ends, and Knoweth how to atchiev it by the Best of all possible Means. As a certain Poet hath observed The best of Causes to the Best of Ends, Most wisely in the Best of Manners, tends.

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Infinit7 Wisdom Knoweth how by communicating, to receiv Infinit Glory: to make it self the End of all things by making others so: to Moderat Almighty power in its Operations, and to husband its forces so, that it shall attain a far more Compleat, and Glorious End; By being wisely limited, then if it were rashly let loose to an Infinit Atchievment. Indeed Infinit Wisdom is the alone Almighty power. For what could Blind power do, that is Divine and Glorious, were it not directed by Eternal Wisdom? Nothing is Easy but what is wise, it is impossible with GOD to resist his Wisdom. His Wisdom therfore and power are the same; for Wisdom Knoweth how to attain all that is Wise, and cannot do any thing Evil or unwise. All the Works of his power are Effects of his Wisdom. Wisdom chuseth the Best of things and preferreth the Supreme. The Best of things are only easy, and the Supreme the only possible, with Eternal Wisdom. What is the office of Wisdom Is it not to reconcile Apparent Contradictions to Shun all Extremes in Evry operation, to remov the Sluggishness of the Soul, and the Darkness of the Understanding, to Enlarge the Heart to its primitiv, and Eternal Greatness; to clothe his possessor with the highest Glory, to prepare the Greatest Treasures, the purest pleasures, the Sincerest Delights, the most lasting Joys, and holding a proportion in things infinitly to prefer Infinit Enjoyments. As it would be a foolish thing to chuse Momentary Shadows, or Transitory Joys, that perish in the using, when we may acquire those that are Eternal So is it a Vain and foolish thing, to make 5 6 7

Marginal gloss: Psal. 21.1. etc. (See Psalm 21.1–6.) Marginal gloss: Ephes. 3.20.21. Marginal gloss: Of infinit Wisdom.

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Diminutiv and feeble Joys, when Almighty and Infinit may be Created. Is it not folly in a Man, that may Enjoy the Glory of the Whole World, to Confine his fruitions to a Miserable Cottage! Is it not as Great a folly to Confine his Thoughts to the Enjoyment of the World, that may Enjoy GOD who is Infinitly Greater? Suppose he had made us Treasures and Delights to Endure forty thousand Ages: What had all that been in Comparison of Eternity? A little Moment, a Vanishing Dream, running on to its Period, and forgotten for ever. In preparing Eternal Joys, he hath exerted his Power, and it resteth in an Infinit Atchievment for Eternitie is Endless. His Wisdom is apparently seen to be Infinit in despising temporal in comparison of Eternal Good things. So in like Manner to Creat a World, and a World of Joys, is Wise, if we compare it to the Palace of a King, becaus it is far more August, and Magnificent. But a limited World, tho never so Great, is a Beggars Cottage compared to Immensitie. The proper offsprings of Infinit And Eternal Wisdom are Illimited, and Eternal Glories, Joys, and Treasures. Even Infinit Space is a consequent of Eternal Wisdom: being prepared to be the Repositorie of its Endless Enjoyments. None are Agreable to Almighty power, and Infinit Wisdom, but Illimited and Endless Joys. It is the office of Wisdom to make one thing subservient to as many Ends, as it is possible, and to Enrich it with as many uses, to make it as precious and Beautiful and prais worthy, and Delightfull, as in its Kind it can be capable of, and to make it of the best kind, which is Conceivable by any. Infinit and Eternal Wisdom Enricheth its effects with Infinit and Eternal Services. It maketh its Work Eternaly Glorious. So then the Kingdom of GOD is an Eternal Kingdom, and all things in it are Sublime, and Glorious. Evry thing in its place and order Serveth all, Innumerable Ends in as Many persons in innumerable Creatures are attained by it: Only we are Blind and foolish. Otherwise were the Eys of our Understanding opened, we Should be Sitting in the Throne of GOD; for we are Surrounded with Heaven. and Compassed about with Treasures: In his presence there is fullness of Joy, and at his Right hand there are pleasures for evermore.8 If we are in his Presence, nothing, but Sin and Ignorance can hinder us.9 It is a wise thing to be Good and Gracious and Delightful to others, to be Infinitly Good and Gracious is Infinitly more Wise. By Wisdom it cometh to pass that in Amity all is Amiable, It is Sweet to be delighted in, it is Sweet to delight in others. And to erect a Kingdom without Spot, or Blemish, and to fill Eternity with Joys, to oblige all the World, and to be an Infinit Benefactor, to make no Gall or poyson, or Evil in Nature, but all as it ought to be, Angelical, Divine and Heavenly Sweet and Good, and this is Wisdom, this is the Greatness of his Majestie, whose Kingdom Suffereth nothing to be mean, or base, or vain, or little or Defective, or transitory, or Weak, but maketh all things on the inside answerable to it self in Eternal Glory. His Goodness is in Measure answerable to his Wisdom, and his Bounty answerable to his infinit Goodness.10 The Lord is good to all, and his tender 8 9 10

See Psalm 16.11. Marginal gloss: Only Ignorance and Sin debar our Enjoyment. Marginal gloss: Of Infinit Goodness.

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Mercies are over all his Works. The Earth is full of his Riches, so is this great and Wide Sea also, wherin are things Creeping innumerable, both small and great Beasts. The Heavens and the Earth are full of his Glory. 11 The Glory of the Lord Endureth for Ever. What is his Glory? is it not that which maketh him so Amiable and Delightfull to all. And what is his Goodness? If then the Glory of the Lord be Infinit his Goodness is So. And if it be the propertie of Goodness to communicat it self, it is the propertie of that which is Infinit to be infinitly comunicativ, and if all Goodness delight in the Welfare of others, infinit Goodness infinitly delighteth in the Happiness of others. And indeed the Goodness of GOD is his Eternal Happiness. The Lord rejoyceth in all his Works That it is his Happiness: And the Scripture saith Expressly that his Delight is in them that fear him, If then God delights in his Works, It is meet they Should be Infinit. For his Joys are Infinit, in Duration Extent and Excellency. But how can God delight in his Works? Or what pleasure can they Adde unto him? Verily all his Delights are pure, and Such as may be delighted in, and admired for ever. 12 He hath no Eys to see the Sun, nor needeth he the Light of the Day. The very Heavens are Impure in his Sight, and the Stars obscure. Will he Eat the flesh of Buls, or Drink the Blood of Goats?13 What should he doe with all the Fowls of the Mountains, and the Cattel upon a Thousand Hils? He hath no Mouth to drink in the Seas, or to draw up the Air, no Nostrils to take in the Delicious Smels of Flowers, and the fragrant Odors of Sweet Perfumes, He hath no Body to Adorn with Gold, or Silver or precious Stones, nor Palate to perceiv, nor Stomach to need the fruits of Eden, or the Dainties in the Kings Palaces: No Sences to pleas with the Delicious touches of all his Creatures, nor Members to attire with Scarlets and other Delights. All these hath he given to the Sons of Men: As it is written The Heavens are the Lords, but the Earth hath he given to the Children of Men. 14 As the Sabbath was made for Man, and not Man for the Sabbath,15 so was the World, and all that is therin, for Man is the End even of all the World. These things therfore do service upon Earth unto Men. But the Goodness of God in Heaven beholdeth all, and Enjoyeth the same. Sensible Delights are of this World, but Spiritual, and Supreme ones, of that to come. When Goodness delighteth in others Happiness, it is Heavenly and Divine. And tho God hath no Members and Sences, yet he hath Goodness, a Goodness Infinit, that makes him Infinitly capable of all our Enjoyments. This is the End of all his Magnificence. The Enjoyments of his Infinit Goodness being the Supreme and Sovereign Enjoyments. All other Delights being Subservient unto these, and these the first and the last of all. For Goodness is the Beginning, and the End of all: Goodness is the Happiness, and the Crown of all. If we should consider the Glory and excellence of his Attribute, to Enlarge upon it in any Measure Answerable to its Greatness, no Volumes would 11 12 13 14 15

See Isaiah 6.3. Marginal gloss: Of Gods delights. See Psalm 50.13. See Psalm 115.16. See Mark 2.27.

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containe our Discourses. Take its properties therfore in Short.16 Infinit Goodness is evry way good to it self and others. It is a Sweet and Delightfull Mystery curiously tying all the Interests in all Worlds fast together in the Band of Amitie. It is Infinitly Beautifull, becaus in doing good to it self it doth good to others, and doth good to it self by doing good to others. It is full of Delights, it delighteth in doing good, it delighteth in receiving good; it delighteth in Benefits, it delighteth when those Benefits are delighted in, it delighteth in the persons Enjoying them, it delighteth in the Means of doing them, and in it self for doing them. It delighteth in the glory, that is acquired by them, and in the Happiness that is Enjoyed through them. It delighteth in the Delights themselves, that are occasiond by them, and in it self for being Delightfull unto others in them, in others for Delighting in it self, and in all the Virtues they exercise, and the praises they return in the Enjoyment of the same. Goodness is its own Happiness, becaus it is anothers Blessedness, and Evry ones Blessedness is its own Happiness.17 Infinit Goodness is infinitly happy, in all those whom it maketh Happy. Eternal Glory is its Sovereign End, and yet it self alone is its Sole End. Eternal Glory is its final End, yet even this it desires for the Delight of others. Its own Delight, and the Delight of all those upon whom it Shines, being so individualy united that they are one, and the same. In Honoring it self it honoreth others, in Magnifying it self, it Magnifieth others, in glorifying it self, it glorifieth others, in Enriching it self, it Enricheth others. It Glorifieth all for Evry ones sake, and Communicateth all to evry ones Enjoyment. It is as often Happy, as there are Happy Persons in all Worlds. And maketh others Happy and prepareth no less then Infinit Treasures. It delighteth infinitly in the smallest things, that are Good and Beautifull. The very violence wherwith it taketh Pleasure in anothers happiness, maketh it delight infinitly in the least Enjoyment, and yet the Delight it taketh in doing good maketh even the smallest thing it enjoyes an Infinit Treasure. The Violence of its desire maketh it delight to Magnify Infinit Wisdom, and Power, and to Crowd up Infinit Treasures in the smallest thing by filling it with Innumerable uses, and Innumerable Ends, and Services, and beauties. The Life and Spirit of evry Being is its Service, use and Relation, Its Glory and Blessedness is the Enjoyment and Delight of all its Creatures; It gives them their Being, it gives them all, and it gives them to all. It Enjoyes them all, nay it Enjoyes them all in all, and Continues for ever. Infinit Goodness is the Glory and Happiness of all.18 Its Beauty is as Delightfull, as its use is Infinit, its Blessedness as Desirable, as its Glory it self. Happy are the people that are in such a case, yea Blessed are the people, whose GOD is the Lord.19

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Marginal gloss: The properties of Goodness. Marginal gloss: It liveth in others as much as in it self. Marginal gloss: A Correllary. It was the observation of Clement Alexandrinus, that God is the measure of all things And if so, they might be answerable in Excellency to their Efficient Cause. See Psalm 144.15.

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Cap. VIII. That Gods Kingdom cannot hav any Evil in it, nor any Defect.

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The Admiration of Infinit Goodness, and the Adoration of him, whose Godhead it is, So much taketh up the thoughts of the Holy Angels, that they seem to hav neither time, nor Leisure for other Enjoyments, yet such are the Effects of that Goodness, that all its Works insinuat themselvs into the Mind of the Enjoyer, both as worthy for themselvs to be delighted in, and as true and lively Mirrors Exhibiting that Goodness in all its Glory. For there is none of that goodness, but it is Shed abroad upon the Creatures Its Glory shineth in the Creatures, and is the Life and perfection of them. It is pitty we should be so little acquainted with that which is Infinit, and Eternal, universaly Omnipresent, remote yet near at hand within us and without us, in Evry thing, apparent, and Compassing us about on Evry side. It is sin and shame to despise it, Especialy since it is all Wisdom, Goodness, and Beauty. It is horrid folly Blindness, and Miserie to Skip over all the Works of God wherin it dwelleth. and seek his Goodness in I Know not what Vacuities that are Existent beyond the Heavens. Or to dote upon Trifles of our Devising, which primitive and pure Nature never intended, nor would ever hav needed.1 The Inventions of Sin are now becom our only Treasures: Houses and Lands, and Monies, and Cloaths, and Enclosures, a few Crowns and Scepters are all we can Admire, and the God of this World, is the Deitie we Adore becaus upon Earth he hath power to giv and distribute these. In the Hour of Darkness we were all obedient to the Prince of Darkness, and so far Estranged from all the Works of God, and so deeply Ensnared in our Thraldom, so ravelled and entangled in our Lusts, that we thought there was no felicitie, but in Revellings, and Banquettings, Excess of Riot and Abominable Idolatries, Pride, and Gluttony and Drunkenness, and Fornication and Theft, Brutish and sensual Delights, Luxuries and Lusts were our all in all. But now we are called to the Enjoyment of that Goodness, whose Greatness we could not believ, and to felicities Suitable to its Infinit perfection; All they that are Wise and Holy, obey the call: And that Knowing the Time, that now it is high time to awaken out of Sleep: for now is our Salvation neerer then when we believed.2 The Night is far Spent, the Day is at Hand, let us therfore cast off the Works of Darkness, and put on the Armor of Light. Let us walk honestly as in the Day, not in rioting and Drunkenness, not in Chambering and Wantonness, not In Strife and Envying; Let us who are of the Day be sober, putting on the Breastplate of faith, and Love, that we may resist the Devil, and clothe ourselvs [in] the Garments of Light and Salvation that we may approach that Goodness which is Infinitly Higher then the Heavens, yet Infinitly neerer then our own Souls.

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Marginal gloss: Of Humane perversness. Marginal gloss: Rom. 13.11. (See Romans 13.11–13.)

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Considering the Measure of its Goodness, It is an Infinit Miracle, that any of these Evils should be in the World.3 Which way should they com in? or whence should they arise? Light and Darkness may as soon dwell together, as Good and Evil. Christ and Belial may as well agree, as Good and Evil! There is not a Greater Warfare between fire and Water, Health and Sickness, Plagues and pleasures, poysons and Antidotes, then between good and Evil! Infinit Happiness and Misery are not more Incompatible, then these. Hath any one resisted God, and prospered? Hath any one deceived his Infinit Wisdom? And brought Evil Slily into the World without his Knowledg? Did his power nod, or his Goodness Sleep, while it was growing up? or did som thing by plain force overturn his Councel, and frustrat his Designe, pollute his Works and withstand his power So far as to object such an odious Intruder before his Eys? As for God his Way is perfect; his Goodness is so Infinit, that he hateth the least obliquity, the least defect, the least Shadow of Sin or Miserie. And as for his creatures they were all made so good, that no Evil could spring from them, nor could any of them forsake the Designed order and Station wheron God and Nature placed the same. If they were not made so Good, where was the fault? What was the reason why God made them not as Good as he was able? It is true that his Goodness was so Infinit, that it delighted only in Excellent things;4 Pleasures and praises, and Victories, and Triumphs, Dominions and powers; Virtues, and Graces, Enjoyments and Delights, Beauties and Glories, being all that He designed. But his Goodness was Infinit, and designed to Make them so perfect, that they should be Divine and Heavenly, the most GODLIKE and Celestial Things that were possible. Being therfore himself a free Agent, Glorious and Holy, becaus he Acted by an inward principle, and was good freely, without Necessity, Compulsion or constraint; He adventured to make high Creatures like himself, that might Act freely That they might be Divine and Holy too, the springs and fountains of Excellent Actions, Admirers Honorers, Adorers, and Praisers, Lords, and Lovers, Friends and Sons, most high and Admirable Persons abov the reach of Fate after the Similitude of the Deitie, and able to pleas the Deitie in Works of Righteousness, and Wisdom like his own: In works of Goodness and Kindness, in Acts Voluntarie Gratitude, that they might be Glorious and Blessed, while he Delighted in them and Enjoyed them for ever. To constrain them, was to dishonor them, and to make them Necessary Agents, was to make them Engines and Mecanical Instruments, Dead, and Passiv moved by another, not the Sons of God, nor in the Divine Image: neither free, nor capable of Glory. For this cause he made them free, and determined to Entrust them with the use of Libertie, that they might pleas him with a liberal and free Behavior Infinitly desiring their Perfection; not at all intending that they should use it ill, but Earnestly serving them in the Regular and pious use of that Infinit power, which was indeed the Extreme Height of his favor, and the very Crown and perfection of all his Gifts, to be Wise, Holy, Glorious, and Eternaly Blessed. For by this Means he adventured the possibilitie of a Sin into his Creatures Hands, which he Infinitly 3 4

Marginal gloss: The original of Evil. Marginal gloss: The Reason of Libertie.

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hated; meerly that by Governing themselvs well, and Acting right, they might become Wise, as the Angels of GOD, and be the Authors of Actions, which God doth Infinitly prize, and without which all his other Works would be insignificant. Thus his Infinit Goodness, by the utmost Excess of its perfection, made Evil possible,5 It self neither doing, nor intending Evil; but designing the Imitation of it self, and the Beauty of the Universe. For it put the Gate of Fate into the Hand of its Creature, and made it able to let in Sin, and Hell and Death, with all Sorts of Miseries, and Deformities into the World; or to Crown the Works of God with Excellent Actions, which God Esteemed more then thousands of Rams, and tens of thousands of Rivers of Oyl;6 and which (tho this is very incredible) he more Valueth then Heavens full of Gold, or the Earth it self full of all its Treasures. for all Inanimate Creatures, all Mechanical and Necessary Agents, the sea, the Sun, the Heavens, and the Earth were but Dung in comparison of these free Agents, which were made Lords of the residue and are the trees of Righteousness, whose Actions are the fruits of his Vineyard. All obligations are but Dung set to the Root of these Trees. For ye are Gods Husbandry ye are Gods Building.7 Now evry Man Knows that the fruits are more precious then the Lands, more Sweet and Amiable, more High and Delightfull. Since therfore it is more Blessed to giv then to receiv,8 how much more are we bound to God, that we are able to return Works of our own unto him, more Delightfull then all his unto us, not to Say Him. for his Works cannot pleas him Till we Enable him by our Ingenuitie and Pietie to delight in us, and crown us with Complacency. No Plantation pleaseth the owner without its fruits. For 9 the Earth which drinketh in the Rain which cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth Blessing from God, But that which beareth Thorns, and Briers is rejected, and is nigh unto cursing, whose End is to be burned. What profit is there of all the World, if it be barren and unfruitfull? God therfore with Infinit Care, made Seasonable and Mighty provisions; 10 such and so many as might possibly Consist with the Glory of his Creature, (and not overthrow the Righteousness of his Kingdom) to secure in us the right use of our Libertie. And having made it Morally Impossible, there should be any Sin, or Evil, notwithstanding the Wills he bestowed on them; He Cheerfully committed the World to his Creatures Ingenuitie, hoping and expecting a Return of Glorious Delights and Thanksgivings, in Pietie and Godliness. Souls indeed are not like Trees, that must florish of Necessity. The Influences of Heaven, and the Moysture of the Earth will make these grow, whether they will or no? But these, tho the choycest Mold in Christendom be put to their Roots, and their Fruits be sweeter then all the Apples in Eden, are 5 6 7 8 9 10

Marginal gloss: The possibilitie of Evil springs from the Libertie of the Creature. See Micah 6.7. See 1 Corinthians 3.9. See Acts 20.35. Marginal gloss: Heb. 6. v. 7.8. etc. Marginal gloss: Of the provisions that God made, that we Should use our Libertie well.

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Trees that can bear, or forbear. After all the Labors of the Husbandman, after all Kind of Aliments and Elements applied, they can frustrate all the Applications in Heaven and Earth, and be Barren if they will notwithstanding all the Labor of God upon them, tho God does Infinitly desire they may not be barren. For the fruits they may bear are Good Works, even like his own good and Delightfull, Expedient and profitable, Amiable and Beautifull. So that by preparing the Duties, he provided an Expedient to Secure their Existence for the Budding and Springing of these Fruits with their Growth and Maturitie. He inclined the Soul to bear them, tho not as necessarily, yet as certainly and far more delightfully then any Tree doth its fruits and Branches. He gave them excellent Examples, laid Infinit Obligations upon them, set Infinit Rewards before them, made the Works as profitable and Delightfull, as Necessary and usefull; infused Inclinations apt and marvellous, Inspired them with Love to Happiness, Truth and themselvs, so that on Evry side being thus fortified, thus Inclined, thus Encouraged within and without: A Man would think Sin as far from any Possibilitie of Entering, as ever it was before this Libertie of Acting was given to the Creatures. for God desired that Good Works should Spring from Ingenuitie not necessity; from Good Will and Pleasure, not from Fate; from Love and Obedience, not from Bondage, from inward Desire, and not from outward force. So that Evil now was Infinitly more to be abhord and hated then before. The Torments and Punishments also which God did threaten to inflict upon Rebellious Creatures were to be feared and more avoided. So that Gods Kingdom was an Innocent and Holy Kingdom, as well as a Great and Glorious one: a Pure and Spotless, as well as a Sublime and Blessed Dominion: a meer possibilitie of Sin being prepared without any likelyhood of its coming in, much less any desire or Approbation on Gods part, who prepared that possibility in a Divine and Heavenly Maner: that is with Infinit Love to Infinit Beauty. Where note that there was no Necessity of Sin at all. God could hav been infinitly Glorified, and Man infinitly Blessed without it. God hated it and it was Inconvenient altogether. Had the Holy Angels continued Innocent, there had never been any Devils at all. they all had been Glorious powers in the Highest Heavens, transformed into the Divine Image, and Celebrating his praises with Infinit Joy. And the pleasure of Keeping evil out had been as Great a Joy to Gods infinit Goodness, as the offence of bringing it in, was a displeasure. Had Adam continued Innocent, there never had been any Wars, Conflagrations, Plagues, Deluges, Corruptions upon Earth, but an Everlasting spring of peace and Blessedness, a florishing Summer of prosperity and Happiness, a Glorious Autumn of Songs, and Praises, so that his Act had been as profitable, as a Deities in some sence to all Ages, and Generations, and he the Great Benefactor as well as the Head, and Fountain of Mankind infinitly acceptable, and pleasing to the Deitie, by Crowning all his Works with their desired Beauty, peace, and Glory: and more Beneficial to us by his free and righteous Behavior, then in the Act, wherin he gave us our Being. When God saw they erred, their Crime was as The Blood of Dragons, and the Venom of Aspes unto him; the Grapes of Sodom, and the bitter Clusters of

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Gomorrah were not so grievous and distastfull. yet then also his Wisdom wrought, and his goodness prevailed and his power Shined in overcoming the Misery. And that nothing might be Impossible, he purified his Kingdom and Kept it pure, by turning all those disasters into Delights and Victories. He opened a Gate to his Judgments and Mercies. He wrought by his Almighty power for his names Sake, which was mightily profaned, and lest his Creatures Should seem to prevail against him, wrought a greater Wonder then when he first Created all out of Nothing. It is a dreadfull and amazing verity. He brought Good out of Evil, Light out of Darkness, Happiness out of Misery, Joy out of Sorrow, Glory out of Shame, Lov out of hatred, Holiness out of Sin, and Beauty out of Deformity. He overturned the Course of Nature, which now was corrupt as Man had done before when it was divine and blessed. for as Sin turned all into a Curse, he turned all into a Blessing, and by his Irresistible Grace and Providence upheld and Established a more Glorious Kingdom then the first, and by his Divine Wisdom healed all these Inconveniences; and made these offences so horrid and abominable, in their own Nature, as Convenient to himself, as in themselvs they were distastefull: So that all is pure and Wise and Holy Still (as he orders the same) and Blessed and Glorious. The World is still as it were a Sea of Glass 11 mingled with fire, and they that hav gotten the Victory over the Beast, and over his Image, and over his Mark, and over the Number of his Name, may Stand on that Sea, with the Harps of God in their hands, and Sing the song of Moses, the Servant of God, and the Song of the Lamb, saying, Great and Marvellous are thy Works, Lord God Almighty Just, and true are thy Ways, thou King of Saints! Who shall not fear thee O Lord, and Glorifie Thy Name; for thou only are Holy: For all Nations shall come, and Worship before thee: for thy Judgments are made Manifest. Allelujah, Salvation and Honor and Glory, and Power unto the Lord our GOD, for the Lord God omnipotent reigneth, his Glory and Blessedness continue for ever.

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Marginal gloss: Rev. 15.2. etc. (See Revelation 15.2–4.)

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We hav already observed that the Nature of the Fountain gives a Law to its streams; and that as Job saith, no Man can bring a clean thing out of an unclean;1 a most pure and Perfect cause, produces a divine and perfect Effect; yet being Infinitly good, it acteth Divinely: Its goodness is one of its highest Qualifications, for Goodness is of it self freely in a Rational Essence: yet when it is it acteth of necessity and yet freely. for being it self a matter of choice, tho it acteth by a Necessity springing from its own Nature, yet the freedom wherby it chose so to act, when it became that goodness which now it is, deriveth it self down into its operations, and in respect of the Author of them, they are still as free as the principle from which they necessarily proceed. God therfore being infinitly Good, acteth with Eternal Libertie in a certain Immutable Manner, according to the Nature of that goodness in which he delighteth, and the Perfection of its Measure hath a peculiar Influence upon all its operations. It is observed of Nero the Wicked and Abominable Tyrant, that he could not believ there was one honest Woman in the World, but that the chastest Matron in Nature was a Secret Harlot, adorned and covered with a vail of Modestie, and that all virtue an artificial Dress without Realitie. For Measuring others by himself, and Knowing his own baseness, he thought it impossible, but that evry Ones nature should be inwardly bad, becaus his own was so Extremely vile, and was to him the measure of all the World. That a man should Measure others by himself, appears very Rational, becaus all Souls are Naturaly made in the same Image, and the Same Stamp is Imprinted on them, till Experience informs us of these Accidental Causes, which in process of time breed a vast and unspeakable difference, natural Instinct does not at first apprehend. It is Just in it self that Man should Measure all things by himself, becaus he is the model, and Perfection of them: But being fallen and corrupted he hath lost himself, and till he be raised up again by Grace, doth unjustly make use of that privelege he hath forfeited. For Innocency is all Sweetness, Kindness, Goodness, and Bounty, Humanitie it self is so Divine a thing, that it is significantly used for Courtesie and Goodwill. But he that is of a Churlish and niggardly disposition, that mindeth no mans Welfare, but his own, that studies himself and would trample all Creatures under feet, to build his Exaltation upon their Ruines, cannot believ that there is such a thing as Goodness in the World. He cannot frame to Imagine the Idea of Infinit goodness, or if he conceives it, it appeares to him, but a Beautifull Chimera, a Dream, a Shadow, not a real Existence. For that any thing in Heaven or Earth should delight in others happiness, and Expend it self for the Benefit of others, and 1

See Job 14.4.

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communicates its Excellencies to their Enjoyment, he thinks Impossible. Not remembring that the Sun Shineth for others, Fountains spring for others, Trees grow for others, Bees make Hony for others, Fowls, and Beasts and Fishes liv for others, and that perhaps himself so dotes upon his children, that the Pleasure he taketh in their Greatness is the Sole Reward of all his Labor, while he toyls in hoording up Riches for himself with so Much Industrie and care. He that is Good, and doth good, Naturaly delighteth in others Happiness, and taketh pleasure in nothing More, then in being a Joy and Blessing to all about him, He Sacrificeth his Estate and Life to the Benefit of Mankind, he delighteth in suffering for vertues sake; and aboundeth with Heroick principles. He Easily believeth that Infinit Goodness may exist in the Heavens. For alas what is he? but a Grain of Dust, a Worm, a Shadow, a momentary Dream of Vanitie? And if so vile a Creature may be full of Goodness, so frail a person so divine and gracious what may be, that an Infinit Being is Endless in Perfection, may it not be Infinitly more Excellent, and in goodness especialy, which is the best Kind of Excellency? How frequently doth Nature dictate his Perfection? There is scarce any thing we can look on, but it yields us an Embleme, and Effect of the same. These litle Creatures we before spake of, will Expose themselvs in Battel to the Death for the preservation of their King. Even feeble Hens forgetfull of their Weakness will flie into the Paws of a Lion to sav their Chickens from being devoured; the Pellican will feed her yong ones with her Blood, Tygres tho ravenous, almost Starv themselvs to Death while they cary the Prey to their Cubs. A Lioness or a Bear bereaved of her Whelps, as if her Heart and Soul were stoln from her, runs upon all Dangers, and Death to recover them. Will not a Mother step upon a Naked Sword to save her child from a Bloody Ruffian? Hath not many a father adventurd into a Burning house to fetch out his Son, and lost his Armes, or Legs in Exchange? How many Kings hav died for the Honor and prosperity of their Kingdoms, How many Subjects for their Kings, How many Wives with their Husbands, How many Lovers for their objects, How many hav pined away to Death after the Loss of their Beloved. The Generous principles of Nature, are Seeds and Sparks as it were of Eternal Goodness. And the contemplation of this goodness is the fuel and food of faith. It is not A transeunt Glance, but a fixed Ey, and a Steady intuition (that leavs a Sence behind it) that Enables the Soul to believ its Greatness, when it appeareth in its Effects. For as a Sudden Application of fire to Green Wood will not Kindle it, so neither will a Momentary Appearance of Infinit Goodness work any Effect, in an unprepared Soul. Before the fire be Kindled, that will giv us Light, we must stay upon the object, and the Application must be continued some time, that it might pierce and Enter; otherwise the concession will be very feeble, and the Impression that is left will never enflame us, but fleet away. Let us then consider this Infinit Goodness with a new and Lasting Intuition. Consider it as Goodness first, then as Infinit. Should we take its properties one by one, and speak of them asunder, that would be true here, which was somwhere spoken perhaps Hyperbolicaly. And there are also many other things which Jesus did, which should they be written Evry one, I suppose that Even

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the World it self could not contain the Books that Should be written. 2 Should we speak of all the Kinds of Goodness, of all its properties, and of all Its operations, we should be Illimited and Endless. However somthing must be said, And first of its Kinds. Goodness 3 is eyther Physical, Moral, or Divine. these are the three general Heads, under which all the Species of Goodness are Contained. Physical goodness is the Aptitude of Corporeal Beings, that act by necessity of Nature, to produce such profitable and healing effects as the Patient desires. It varies in its Kinds according to the variety of its Ends and objects. There is a Nutritive power in Aliment, a Medicinal Virtue in Herbs, A civil Amiableness in Attires, a pleasing Goodness in perfumes, a gratefull Lustre in precious Stones, a Comfortable Heat in fire, a Beautiful Splendor in the Sun, a Refreshing Moysture in the Sea, a Reviving Quality in the Ayr, a Solid convenience In the Ground, and in this sort, whatsoever is honorable or pleasant or profitable, is Physicaly good; whatever is any Way usefull, or Convenient, being an object of Love and Desire. Thus Gold, and Silver, and Lead, and Tin, and Stone are Good, for they may be Conveniently used for desireable Ends. But this is the Meanest Degree of Goodness, being no more then the Natural fitness of Dead objects, that are meerly passive, or made to Act by a fatal Necessity without sence or desire, yet Capable of answering several Exigencies, when wisely Applyed. Moral Goodness includeth all the Perfections of the former, and somthing more. For Life, and Libertie and Love, and Vertue enter its Existence. A living Creature Endued with Reason may be Moraly Good, and only such Moral Goodness being a voluntary convenience in a Creature obliged, and Subject unto Laws, to those obligations and Commands, that are upon him, to those Rewards that are Set before him, and Especialy to the Desires of his Superior, to whom he naturaly owes himself. I doe not Say but a willing Conformitie to the Affections of his fellow Creatures may be a part of Moral Goodness, as when a Man does freely obey his Prince, or gratify his Neighbor, but the Residue are Sufficient for the Present, becaus they open its Nature abundantly. for it is evident by these, that Liberty Life and Counsel, a clear understanding and a free Will must be the Principles of those Humane Actions which are moraly Good. They must all flow from Ingenuitie and desire, tho the person in whom they be be subject to anothers Empire, or made to give an account of his Actions. But Divine Goodness is the thing we are to insist upon, which excels Moral Goodness as much, as Moral exceedeth Natural; Moral Goodness Exceedeth Natural in three respects that Immediatly occur. First it is the End of Natural Goodness, for all necessary Agents were made for free ones. Secondly it is more Sublime, and thirdly it is more Capacious. As much as Light is above Darkness, or Life above Death, So much is Moral abov Natural Goodness. Liberty and Life are Transcendent things. Both which since they Enter, Its Essence doe make it Excellent. In Physical Goodness there is a Mechanical fitness, and a dead Convenience. But the Utmost Height, it can 2 3

Marginal gloss: Joh. 21.25. Marginal gloss: The Species or Kinds of Goodness.

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pretend unto is the Benefit and Pleasure of Moral Agents. Wheras Moral goodness is immediatly pleasing to God, for the Beauty and Perfection of free Agents consisting in a Wise and vertuous Demeanor, that goodness which makes them Acceptable to God, is as much higher then theirs, as they are higher then those Inferior Agents, whose Goodness makes them acceptable, and Subservient to those that are aided by them in the Duties of that Moral and Sublimer Goodness. It proceedeth to higher Ends, and beginneth to proceed, where the other leavs off. It is more Sweet and Honorable then the other, so far, that it can never be misapplied nor become Evil. Fire may be abused, and its goodness made Injurious to Nature. Water may be destructiv, food the Incentive of Lust, and Mony the wages of Sin: But a true respect to those Obligations that lie upon us, and those Rewards that are set before us a pious designe to walk in those Rules that are chalkt out for our observation, can never be Evil. Nor can a Moral Agent be Ever Misapplied by any Violence to any Wrong without his own consent which is necessary in Evry Humane Action to make it Moraly good or evil. Divine Goodness is an Active and Eternal Principle Stirring up it self without Obligation or Reward, to doe the Best and Most Excellent things. It is Proper only to God. And of this we must Speak particularly. Its Excellency is Supreme, Its beauty Infinit, its Measure Endless, its Nature Ineffable, its Perfection unconceivable. It is a Living and Eternal Act, of free, and undeserved Love, an Indeficient and undreinable Ocean of Bounty, which can never be fathomd, or by finit Degrees be perfectly received. It is Invisible in its Essence, but apparent in its Effects, Incomprehensible, but Manifest Enough to be believed and Adored. This Goodness is the first perfection of the Efficient Cause of the Worlds creation Which of necessity derives an Immediate Excellency into all the Creatures, becaus it is the most Communicativ and Activ Principle that is. But that Necessitie is attended With a Libertie no less then Infinit. For it freely pleaseth itself in all its Operations, and its pleasure is to delight it self in the Acquisition of Felicitie for others. yet of necessitie it Exerteth its Works, becaus it taketh Infinit pleasure in them. Being Good it must of Necessitie be doing good for it is a Law unto it self. But including all the perfections of Moral Goodness from all Eternitie it chose freely to be what it is, and therfore is by its Essence freely Good. A marvellous necessity nevertheless is in it tho it chose freely to be what it is. omne quod est quando Est necesse est Esse. Evry thing must be of Necessitie, while it is, tho it continues never so freely forasmuch as Evry thing worketh in a Manner Agreable to its Nature, while its nature is good, it must be doing good. David fitly uniteth them, O Lord thou art Good, and dost Good. 4 To be Good, and do good, are so Individualy one that as the Sun would grow dark should it Cease to shine, Goodness would turn into Evil should it suspend its Operations. yet it Shines more Divinely, becaus it Intelligently Shineth, and clearly worketh of its own will. So that Divine Goodness being Superior to both the former, includes all their perfections with many other Singular Advantages wherin it 4

See Psalm 119.68.

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Exceeds them. It is Honorable Pleasant and profitable, Convenient, usefull, and Beautifull, not Physicaly, but Divinely good. It is full of Life and Libertie, Virtu, Reason Lov and Sweetness, not Moraly, but Divinely. It is Necessary and Eternal. It is not Acted upon [by] outward Causes, or forrein Motives, but an Absolute Fountain Springing purely from it self infinitly Beautifull, and Communicativ in Glory. It is Holy, Blessed, Wise and Perfect, Evry Way good to it self and others (otherwise it could not be Infinitly Good) a Sweet and delightfull Mysterie, free from all Inconvenience, wherin Evry Interest is fully Satisfyed, and So full of Delight on evry Side, that Nothing but Goodness can be like unto it. It Delighteth in doing good, in Receiving good, in the Good that is done, in the means of doing it, in the Person to whom it is done, in the Joy of the Person, in the Exaltation; vertu, perfection, and Happiness of the Person, in It self for doing it, in the Glory that is acquired by it, in the Lov and Gratitude of the person Enjoying it, in all the Spectators, and in all their Praises. Goodness is its own Happiness, becaus anothers Blessedness. Infinit Goodness is Infinitly Happy in all those whom it makes Happy. It liveth in others as much as in it self: It feeleth in others; and seeth in others, and Enjoyeth in others, it is Enlarged and Magnified in others. It is all Glory, Blessedness and Joy, so far from Consuming it self by Doing good, that the more it does the more it growes, and therfore may Safely do Infinit Good, becaus it is Infinitly Good, by doing it. It tendeth wholy to the Benefit and delight of others, and cannot Endure the least Damage or Detriment to any. The Holiness of God is founded in his Goodness. For becaus his Goodness is Infinit, he Infinitly hates the least Defect in himself or in his Creatures Happiness, and the least hurt that can be done unto it it abhores. A Creature that hurts it self sins against his Goodness that made it, and there is no Deformity in the Ey of Goodness, but the Odious and Abominable Evil that is done to it self or another. Evil done to another is done to it self. Its own Evil can be none. It is incapable of any. Nothing can be Evil to Goodness, but what is Evil to another. Whatever is Evil or hurtfull to another, is Inconvenient to that Goodness which delights in anothers Happiness. Goodness being afflicted in all their Afflictions, and Injured in all the Injuries that are done unto its objects. It is the most Honorable and Tender Principle in the World; the most Amiable and desirable, evry thing desiring the good of it self, thirsteth after its own delight without Satisfaction in any Measure, less then all it can be, or be conceived. They are highly Mistaken, that think it dangerous for goodness to be Infinit. Some there are that like Pusillanimous Niggards (who think they shall be undone by Liberalitie) fear least God also should over Act himself in Bounty. But as the Throne upon Earth is Established by Righteousness, it is in Heaven Exalted by Bounty.5 He that soweth sparingly shall Reap Sparingly, but he that soweth Bountifully shall also reap Bountifully. The way to receiv a great Increas is to Sow much. How can he that sows litle, expect a good Crop! The way to gain abundantly is to trade boldly. To be tenacious and Illiberal doth tend to the Diminution and decay of a Mans Estate, but the 5

Marginal gloss: 2 Cor. 9.6.10.

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Liberal Soul Shall be made fat. The Liberal deviseth liberal things and by Liberal things shall he Stand. When Men once pin their base and Penurious Excuses upon Gods shoulders, and think him such an one as themselvs, their horrid Maximes and Covetous Providences may pass then for good Divinitie, they having gotten Sanctuary for their Servile and selfish Practices. It is a trick that Satan taught them, but God was never Acquainted with it, to divide his own Interest from that of others. His Interest is most promoted in that of his Creatures, and only in theirs it is secured. His Interest and his Creatures is united inseperably, and in Exalting them, he is himself Exalted. Some fancy him to be like a weak King, that is fain to crush his Nobles when they grow great, lest they should be too potent for him. And Some look upon his Creatures like Strangers to himself. Wheras God Knoweth they are his very Bowels, the Works of his own Hands, and the Pleasures of his Goodness. Were they made Infinitly Excellent, there was Nothing to be feared from their Excellency, were they Infinitly Great and High, he is not at all Hazzarded by their Highness. Infinit Goodness Infinitly delighteth in their Exaltation, and being the fountain of all their Joys, be they never so high it is their Interest to serv and Preserv that goodness by which they are exalted. The more they are Exalted, the more they are obliged, the more prone to delight in it, to Love it, and honor it, if being free Agents they should rebell, He is Wise and Knows how, tho they are Infinitly Blessed, to Keep them in Dependance. He is Almighty, and in a Moment can cast them from the very Throne of God into the Abyss of nothing, or into the Bottomless pitt of Eternal Perdition, but the more highly he Exalts them, the more Amiable he is, and from the Extreme Perfection Of their Bliss, all the Wise and Holy take Occasions of Admiring and Adoring his Glory. God is not to be awed and feared by their Greatness, as if he durst not doe that which is Amiable in it self, for fear least they should get too high an Estate, and be out of his reach. His Goodness hath another propertie, it is allsufficient, both to make Infinitly Glorious and Blessed, and likewise to reign over them that are so. Being Infinitly good, it is Infinitly Secure in all its operations, as well as infinitly Great in all its Emanations. And the communication of its Goodness is Infinitly Convenient and Good in like Manner. For it Necessitates their Obedience, and aggravates their Sin, if they disobey, making him more Amiable, and his Enemies more odious. It knows no Inconvenience but one, and that is the Abridging it self by Suspending its operations. Its Delight is seated in doing Good, and its pleasure Infinit in its Employment. It is convenient to be Infinit in doing good, becaus by chusing to doe Infinit Good, the Essence of Goodness becometh infinit, and is Infinitly delighted. So then all the Works of God being answerable to his Goodness, his Kingdom must be answerable to its Efficient cause, and his Goodness infused therin must therby be enjoyed, and for that cause Eternaly be adored.

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A Vigorous and Activ Principle finds its Ease and delight in Working. Since therfore the Goodness of God is Activ, it liveth and is Happy in the Work it performeth. A communicativ Nature is pleased in is effusions, and no Delight is Equal to that of giving. It delighteth In doing good, becaus it is so convenient to the Nature of Goodness. Evry sensible Agent is delighted in prosecuting its own Intentions: Since therfore the Goodness of God is Divine, and Apprehensive, Its Inclinations are the Streams wherwith it is delighted, and they flow at libertie for its Satisfactions. There is no Impediment of its Emanations, becaus it is Magnified by its overflowings, and Enlarged by its Disbursments. Even Hatred and Malice find a certain Kind of Pleasure in their Executions, tho the fountain be bitter from whence they proceed, and the Event distastefull in Which they End; meerly becaus they Act according to their Nature. The Wound they Inflict reverberates on themselvs, and as many Hurts as they fasten on their Object, they feel in their own Souls. They set a painfull Spectacle before their Eys, yet are pleased with the Calamitie. How much then must Goodness delight in good, if these Hellish principles can take Delight in doing evil. Evil Affections feed on Miseries and are Miserable in their food, yet go on to prosecute their Satisfactions, tho they are mixt with Gall. Evil Souls are always miserable becaus they feed on Evil. They are Wofull to themselvs and others. But goodness is Evry way Good, the Effect is Beautifull, and the Work Amiable on Evry side the operation, object, Cause Means and End are pure and Agreable. Since therfore the Delight is Sincere, the Incouragment is Infinit, and the Joy Illimited becaus it is pleasing to it self and others. There is not the least Inconvenience in its nature. It receiveth the Good which it self performeth, and delighting in the person whom it Exalteth, is the fountain and the End of its own Atchievments. The Beauty it conferreth on its Object is its own. The Treasures which it giveth are its own, the Joys it begetteth are its own, It is like a Spring that running allways out of it self, Existeth in the River which it maketh by its Streams, and liveth in the moysture that it Communicates to Trees, and herbs. it florisheth in all the fruits and flowers it produceth, yea in all the Men, and Beasts and Fishes that feed upon them, and are Supported by them, It pleaseth it self, and its Object. The Pleasure of its object is added to its own, and is its own. It hath double, treble Pleasure in evry Operation: and the greater it is, the more is it delighted. It Enjoys it self in its own Delight, because it furnisheth it self with so many Causes of pleasure in its operations. It is of all things in the World most Agreable to itself. It Sowes the Seeds of peace and Amitie between it self, and

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its Beloved: By the Benefits it imparteth, it becometh honorable and admirable. It is at once Happy Sweet and Beautifull. Becaus it delighteth infinitly in that Amitie, it loveth to make the Correspondence infinit, and the union Endless between it self and them whom it obligeth. It loveth to be received, and the Convenience between its Recipient and it self is Endless. It makes all Creatures most Strangely Profitable, becaus they are eyther the Means or the Vessels of its Emanation, for delighting to utter and Express it self, all things Subservient to its design are usefull, and all things profitable and Harmonious, that comply with its Occasions, are agreable to its Desires and fitly Correspondent with its highest Exigencies. Being prone to delight in the Happiness of others, the greater it makes it, the more Happy it is. Nothing but goodness is capable of felicitie. To be a Blessing is a Joy Transcendent, an infinit Joy to be an infinit Blessing, hightned infinitly by an infinit measure of Goodness. it Enjoyes it self only, as anothers Enjoyment. It lives unto others, and in their felicitie finds it self. The Splendor it begetteth is in the Repercussion; It is as much in the object, as in the fountain. The fountain is Seated in the object by its Beams, as the sun in a Mirror: Thence it darteth Beams upon it Self again, and becometh its own Object in the Fruition of another. The Sun is not visible to it self, nor is goodness sensible of its self, without the presence of anothers Soul at least not so Sweetly. It is lost in its Suspension, and Dead without Motion. But in its Effusions in both places it finds and Enjoyes it self in it self as the cause, in another as the End of its Emanations. Anothers Joys are its own. Having none in others, it hath none in it Self. Should it pass on Eternaly without impressing on some other its own perfection it would be imperceptible. But meeting a receiver it instantly begets it self in another place, and is whence it Springs, and is where it endeth. It hath Innumerable Senses, as well as Joys. As when a Man runneth with a Spear against a Wall, he feels a reaction upon himself, so is it here. How often is Courage buried in an Hermits Cell? How frequently Does Valor languish in desert Solitudes! Beauty withers and is uncouth to it self without an Ey, an Ey is the Throne of Beauty. Virtu is Insensible of its own Existence without Some Kind of Exercise. It rusts without Employment. But of all other things Goodness is most Impatient, and lost to it self, when it has no occasion. If then there be any Goodness in the Deitie, why its properties should not be there I cannot tell. For all that is Essential to Goodness, must of necessity be, where Goodness is. Goodness in God is as capable of Interests, as in any other. The more great it is, the greater are its Concernes. If then the Goodness of God be Infinit, the Consequences are visible, his Goodness alone is an Oracle interpreting the sence and meaning of all the World. The desires of mean and feeble Goodness are feeble like it self. A defectiv goodness is remiss in its demands, and careless perhaps whether it be Communicated or no. Its Interests are Dim, and its Concernes dull, its Enjoyments flat, and its Intentions Dreaming, Sleepy are its designes. Its very Life and sences are benummed, and its Securitie like that of an Inanimate Trunk, or putrefying carcase. It Springs from its Incapacitie, Lukewarmness, Indifference and stupiditie. But the Securities of Infinit Goodness flow from its fervor, the Mightiness of its

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Desires, and the Greatness of its Concern. Its Desires are So Irresistible; I may truly say that by reason of their violence they are Almighty: and that God by the force of his Desire Created all. His Infinit Goodness being infinitly Ardent is infinitly Bright, becaus Infinitly Glorious. It is compared to Fire in the Holy Scriptures. He appeared to Moses in a Burning Bush, he came down upon Mount Sinai in flames of fire; It is said of our Savior that he Should Baptize with the Holy Ghost and with Fire, when he came down on the Apostles, he Sate upon them in the Appearance of Fire. What Purifies the Rust of Idleness, or Death or consumes the Earthiness of a Dull Estate, but the fire of Activitie, and zealous Love. He toucht Isaiahs Lips with a coal of fire. 1 When Ezekiel2 beheld his Glory, he saw as the Appearance of fire round about within his Throne, from the Appearance of his Loyns even downward, as it were the Appearance of Fire, and it had Brightness round about. He dwelleth in that Light which is inaccessible and is directly styled a Consuming Fire.3 Daniel saith his Throne4 was like the Fiery Flames, and his Wheels as a Burning fire. A Fiery Stream Issued, and cam forth from before him, and Thousands of thousands Ministred unto him. A Throne upon Wheels is an unusual Spectacle, the Wheels are Swiftness, and the fire Activitie, Vigor, Violence, Ardor, Impatience, Zeal, Irresistible Speed, Perfection, Purity, Glory. What is more glorious then that which is most Active? Light and Fire? If then the Properties of His Goodness are intended with its Measure, and the Perfection of the one Accompany the other; He is Infinitly Activ, infinitly Communicative, infinitly delighteth in doing good, infinitly prizeth the Benefits he conferreth, infinitly desireth to be Enjoyed infinitly Loveth the Persons that Enjoy him, infinitly delighteth in Power and Wisdom, and in all the Means that contribut to his Contentment, infinitly delighteth in the Glory he Acquires, in the Happiness he perfects, in the Joys he receiveth, in the Beauty of his Works, in the Enjoyments and Praises, that are returned to him. The Speed and Violence of his Love preventing all wishes in its operations being the real Spring of his Glory, Blessedness and Perfection, who from Everlasting communicated himself to his Eternal Son, and in the Mirror of his Eternal Essence saw all his Works Compleated in the most Beautifull Place, and Season. If any Difficulty arise here, hav patience and the same Goodness that causes it now, shall Solv it hereafter. For it is the Cause of his Infinit Desire Satisfied, his Joy and Glory. It is the Perfection Of all his Works: for it is a Jealous Principle, becaus it loves to be delighted in. Goodness is wounded with any sence, especialy of its own Defect. And if it sees another dissatisfied with its miscarriage, it is confounded with Affliction, And therupon it becomes the most Nice and envious Observer of it self in the World. and by Reason of that Disposition, and foresight of Effects, tis the most Exact and Acurat Workman in Nature. Infinit Goodness will be Infinitly pleasing, and it Implies both the Skill, and 1 2 3 4

See Isaiah 6.6–7. Marginal gloss: Ezek. 1.27. See Deuteronomy 4.24. Marginal gloss: Dan. 7.9.10.

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power of being so, nay and the Care: for if any of these be wanting, eyther Care, or Skill or power, it is Defective; It cannot be, if Defectiv, infinit. So that all the Works of God must be Exaltedly perfect, for the Satisfaction of that Goodness, which is their Cause and End. Thus we see what Influence the Goodness of God has upon all his Kingdom. Should we proceed further, and shew what concerns it hath in others, and the consequences therof, it were Easy to discover how all our Duties spring from this Infinit and Eternal Goodness, both towards God, our selvs, our Neighbor, and to all his Creatures; For becaus he is infinitly Good, we ought to Love him Infinitly and are Infinitly indebted to him, and ought infinitly to Admire, and Adore, and Delight in him. We ought to be Infinitly zealous of his Glory, infinitly to prais him, infinitly to prefer him abov all other things, and to be infinitly Tender of offending so much goodness, and carefull of pleasing it. As the Prophet speaketh We 5 ought to fear the Lord, and his Goodness. Therfore as another Saith, they Shall come and Sing in the Height of Zion, and Shall flow together to the Goodness of the Lord, for Wheat and for Wine, and for oyl, and for the yong of the Flock and the Herd.6 All our Expectation ought to be from him, and our Trust in him. To diffide and Suspect him is the Highest affront to his Goodness, and the vilest despite is to despise it. But they that trust in him, their Soul Shall be like a Watered Garden, and they Shall not Sorrow any more at all. They shall fear and tremble for all the Goodness7 and for all the Prosperitie they enjoy therby. To fear and tremble at his Goodness is very Strange. But he that understands the Perfection of its Sweetness Easily Apprehends it. For who can without Trembling think of the Smallest Hazzard of loosing the Possession of such an Infinit Treasure. Who without trembling can apprehend the Danger of grieving infinit Goodness? If his Goodness has Sacrificed it self for us, nay made itself an oblation to us, Sure we ought to offer up our Souls, and Bodies a Living Sacrifice Holy and Acceptable to him. It is our Reasonable Service 8 As the Apostle truly and plainly Witnesseth. We ought to Meditat of it all the Day long, and to talk of it continualy. As the Prophet Saith I 9 will mention the Loving Kindnesses of the Lord, according to all that the Lord hath bestowed on us, and the great Goodness towards the House of Israel, which he hath bestowed on them, according to his Mercies, and According to the Multitude of his Loving Kindnesses. O! 10 how great is thy Goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the Sons of Men! Why boastest thou thy self in Mischief O Mighty Man? The11 Goodness of God Endureth continualy. Thy Tongue deviseth Mischiefs like a Sharp Rasor working deceitfully. etc. But I am like a green Olive tree in the house of God. I trust in 5 6 7 8 9 10 11

Marginal gloss: Hos. 3.5. See Jeremiah 31.12. Marginal gloss: Jer. 33.9. See Romans 12.1. Marginal gloss: Isai. 63.7. Marginal gloss: Psal. 31.19. Marginal gloss: Psal. 52. (See Psalm 52.1–2, 8.)

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the Mercy of God for ever and ever. Blessed 12 is the Man whom thou Chusest and Causest to Approach unto thee, that he may dwell in thy Courts. He Shall be Satisfied with the Goodness of thy House, even of thy Holy Temple. Our 13 fathers understood not thy Wonders in Egypt they remembred not thy great Goodness, but they provoked him at the Red Sea. etc. The carelessness of Men in not believing or forgetting Gods Goodness is the Gate of all their Sins, and the main inlet of all their Miseries. Duties towards our selvs and Neighbor may be united. For Infinit Goodness hath made us one; no man may hurt or defile himself becaus He is an object of Gods Goodness. Verily in as much as ye did it to the least of my Brethren Saith our Savior, ye did it unto me.14 Saul, Saul, Why Persecut’st thou me?15 A Christian is not only his but He!

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He that toucheth you, toucheth the Apple of mine Eye. 16 How great, how Infinit, how high, how Divine is his Love, how perfect and Ineffable, He dwelleth infinitly higher then the Heavens, yet he condescendeth not only to note such feeble Wormes, but to rais17 up the poor out of the Dust, and to lift the Needy out of the Dunghill, to seat him with Princes even with the Princes of his people. He is so deeply Concerned in them, that he is persecuted Imprisoned, Wounded, flouted, Killed in his Servants, Which least we should think it a Strain of Eloquence and no Realitie. I can Assure you, his Lov is so Infinit and Its object So Tender a part of himself, that had he a Bodie, and did he live here upon Earth, he would become our shield to save us, by receiving the Wounds himself, that are Inflicted on his People, he would be made a Curse for us, and die in our Places. How great then ought our Lov to be to all his Creatures? What Service ought we daily to doe to his Goodness in pleasing it. Since it delighteth in all the Benefits we do to others. It hath made us Capable of Doing Double Service to it self in Benefiting our selvs, and Comforting others. For our greater Glory that he leaveth much of the Work to us, for becaus we are Infinitly Beloved, It would fain hav the Opportunitie of Delighting in us: And Cannot do it, till we Enable it. For it cannot be unreasonable in its Actions: till therfore we are Delightfull, we cannot be delighted in. Nor are we capable of being pleasing or Delightfull to him, till we do Good and Amiable Works in prizing all his Gifts and Loving all his Children. It is almighty and can do all things, but cannot till we are capable of being delighted in, take pleasure in us. We must be Transformed into his Similitude, before we can be Blessed. To do infinit Good for a Creature and infinitly to delight in it, one would think, were all that infinit Goodness could 12 13 14 15 16 17

Marginal gloss: Psal. 65.4. Marginal gloss: Psal. 106.6.7. (See Psalm 106.6.) See Matthew 25.40. See Acts 9.4. See Zechariah 2.8. Marginal gloss: Psal. 113.7.8.

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do. But it is infinitly Wise, and can do infinit Good to infinit Myriads of Creatures, infinit Good to each of them alone, and make evry one among them to enjoy it all. Having done this it hath a New Mine of infinit Depth to open. To do infinit Good to an Innocent Creature is nothing to that of doing Good for an evil creature, nay of suffering all Evil for a guilty one. 1.

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O JESU GOD, whose own Dear Blood Was Shed to do a Sinner Good! A Bleeding Deitie! Vaild over in Humanitie! And Crucified for me! A God so rent and torn, and Scourgd and Naild! O how thy Goodness hath prevaild! O what a Benefit it makes me See The Goodness, and the Lov of God to me! 2.

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And did the Great Creator move The Heavens with an Equal Love! Did he Intend my Bliss, With an Affection like to this? O what a deep Abyss! The very Glory of the King of Kings Is the first fountain of those Springs That feed my Soul! His GODHEAD Ministers, And such a Worm abov himself preferres! 3.

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O Say not So! His Lovs too Great, His Essence too, is too Compleat, To be so Injurd! He, (All Worth and all Felicitie,) Must Ever abov thee Prefer himself, and be! It is most fit My Friend that I Should this Admit. For while he does prefer himself, I see My self preferd in all felicitie. 4.

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The King of Glory Peace and Bliss My Greater Self my better is.

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Cap. XI. Lov is a Willing, a Sweet and a free Affection. infinitly Glorious in it self and Delightfull to others. The Scriptures are abundant in manifesting the Love of GOD.1

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Wisdom findeth its Essence in Infinit and Eternal Love, and there doth Goodness find its Element. Lov is the Law of the Spirit of life, then which nothing can be more Ingenuous. For it acteth not by Principles without, but is an inward Self moving principle, living and abiding in the Heart. As if the Soul of Musick should incorporat it self in the Instrument and live in the Strings, making them of their own accord without any Touch, or Impulse from without, Warble out their Harmonies; From its own Centre it puts forth it self freely and Constantly for the good and Benefit of its object. It Is not acted by an outward Law, like those Neurospasts, that skip and seem to be full of quick and lively Motion, but are moved by Artificial strings and wires from without, and hav no Vital Inclination, or Abilitie within: but cleerly discerning its objects Interests; it freely Corresponds with its desires, preventing it with the Blessings of Goodness, and putting a Crown of pure Gold on its Head. Even when it Entereth into the Creatures, It is a Law so Divinely written upon our Hearts, that as Lovers do all things of their own Accord that may pleas their Beloved, it maketh us becom a Law to our selvs and the more it prevaileth, the more it Eateth up all other Laws, being at once a freedom from all Law, and the severest Law in the World, but a willing and delightfull Law of the most constraining, and Indispensable Necessitie. The worst Law is the Law of Sin, which is in our Members, the Law of Love puts us into a condition of most pure, and perfect Libertie; Whosoever realy Entertains this hath thrust out Hagar, and Sarah shall Live within him, and the seed of the free Woman shall be as the Sand of the Seashore for Number, and as the Stars of Heaven for multitude. A Principle of Holiness within Makes him truly free that is full of Love, for it is his Meat and Drink to do all that is commanded. By Enlarging his Will to the Extent of Gods own Will, it magnifies him endlessly, by causing him to Lov whatsoever God Loves, and Nothing Els, it Inspires him with the Divine Nature, it unites him to the Lord, and makes him one Spirit with God: Meets it self in his Eternal Essence where it is a Law also to it self, and findeth no more force upon it Self, then if it were at Libertie to take its own pleasure, and do whatsoever it self listeth. It is only Sin that Crumples up the Soul, which were it freely Spred abroad, would be as Wide and as large as the Univers. Divine Love would fill it with Courage and Comfort, with Joy unspeakable and full of Glory. It would find our Saviors yoke Easy, and his Burden Light, and Sing of those Commandments which God hath given, 1

For biblical references in this chapter see Romans 7.23; Galatians 4.22–31; Genesis 22.15–18; 1 Peter 1.8; Matthew 11.30; Psalm 19.10; Proverbs 3.17; Song of Solomon 1.2–4; 2 Samuel 1.26; Psalm 45.13; Isaiah 1.18; Jeremiah 2.32; Isaiah 49.15–16; Psalm 48.9; Isaiah 49.7; Isaiah 60.14–16; Isaiah 49.23; Isaiah 49.13; Isaiah 60.17–22; Deuteronomy 33.13–16, 26–29.

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Esteem them Sweeter then the Honey and the Hony Comb, and more precious then thousands of Gold and Silver. For all the Ways of Love are like those of Wisdom. her ways are pleasantness and all her Paths are Peace. There would be so Divine a Sympathie between GOD, and the Soul, that it would read all its own Desires in his Bosom, all its own Joys in his Desires, and all its own Enjoyments in his felicities. For Knowing God and seeing how full of Goodness God is, it would Confide in his Wisdom, and Delight in his Choyce, and Subscribe to his Will, and rejoyce in his pleasure, and Love nothing but him alone, or in him, and for him. If then Love in the Creatures be so free, when it Correspondeth with the Love of God, what is the Love of God it self, which hath nothing to pleas but its own Nature? It pleaseth Angels and Men with Infinit pleasure. and all the Works it hath undertaken seem a Laborious and Weighty Task, an Infinit and perillous Encumberance, a long and Weary Employment to those that are unacquainted with its Nature, and Glory. But Love makes all things Easy, and delightfull that concern its beloved, and turnes a World of Difficulties into a World of pleasures. O Divine Love, the Sweet Harmony of Souls, the Musick of Angels, the Joy of Gods own Heart, the very Darling of his Bosom! Com and Live in me, that I may Know the Law of Libertie! Courtiers are fitter Judges here, then Scholemen and Divines. Love teacheth more in one day then Books can in a thousand years. O thou source of true Happiness, the Pure Quintessence of Heaven! That which reconciles the Jarring Principles of the World. and Makes them all Chime together! That which melts Mens Hearts into one another! O Sweetness and Ingenuitie more forcible then all Violence, and Severitie! O Softness that breakest the Hardest flints and Marbles into the silken Twists and Golden Beams of Truth and Love Draw me, I will run after thee. Thy Love is better then Wine, therfore do the Virgins lov thee! O Sweet and Eternal Violence! Oh healing fire, O Lawfull and Irresistible Charm! to be a Slave Unto thee is perfect freedom. Freedom from thee is Banishment, and not Libertie! O Make me a Happy Captive, and lead me Captiv allwayes! O make me willing in the Day of thy Power. That as the father of Lov is Willing to do all for me, and follows the Law of Love. and is himself wounded with that Heavenly and Gentle flame that makes him Activ in all Goodness. So I may alwayes Move within the Sphere of Love, alwayes see his Goodness, and Delight in his Eternal Pleasure, and live the Life of God, and be of the Same Mind. transfigured and transformed into the Same Image! Thy Love to me is Wonderfull, passing the Love of Women. All the Love of Angels is but a little Sparkle of that Eternal fire: All the Love of Men but a drop of that Ocean, all the Zeal and Tenderness of Women, but the Dust of a Ballance. Thy Love is Infinit! Exprest from Eternitie, in all things, at all times, in all Places, all Ways, upon all Occasions! to all intents and purposes! With what fervency didst thou Creat the World! How perfect are all thy Works! How curious and exact was all thy Care in all thy Creatures! How Accurate and Exquisite was thy Love in forming its object! in framing its Image! in Perfecting its Happiness! How Sweet and Violent is it in Enjoying it! What a Palace hath it erected! What a Garden hath it prepared! What a Paradice! What a Heaven! What Attendants! What friends and Companions! What a Kingdom!

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Thy Kingdom is like thy Majesty, Great, and Incomprehensible! Like thy Goodness Infinit and Eternal Like thy Love Amiable and Beautifull! Like thine Essence Divine and Glorious! O What an Arbor of Repose! What a Bower of Delights! What a Haven of Rest! What a Heaven of Felicitie! Thou also hast Adorned thy Self to be Enjoyed! a Robe of Righteousness, a Crown of Glory! a cloak of Zeal! Thou art Clothed with Honor and Majesty! Thou hast Clothed thy Self as with a Garment! And made the Kings Daughter all Glorious within! O Wonderfull Love! Extasie of Angels, Delight of Archangels, Prais of Seraphims, Admiration of Cherubims, Adoration of Kings, Joy of all Generations! Ambition of Emperors! Delectation of Queens! Aspiration of Powers! Courted by all Virtues! Crowned of Dominions! Possessor of Thrones, Desire of Principalities! O my Enjoyment. O Felicitie, Libertie, Life, Wisdom Goodness, Beauty Perfection Glory! Come and let us Reason together! Come and replenish me, Com and Ravish me, Com and Inspire me, Come and transform me, com and Enlighten me, Com and Exalt me, Come and Make me Holy, Even as thou art Holy, Wise as thou art Wise, Good as thou art Good, and Perfect as my father in Heaven is perfect! fill me with the fullness of thine Eternal Godhead. O Make me like thy Church, the fullness of him that filleth all in all! Can a Maid forget her Ornaments, or a Bride her Attires? I will never forget thee O My Love, tho I hav forgotten thee Days without Number! Can a Woman forget her Sucking Child, that She Should not have Compassion of the Son of her Womb? yea they may forget, yet will not I forget thee. Behold I hav graven thee upon the palms of my Hands, thy Walls are continualy before me. We hav thought of thy Loving Kindness O Lord in the midst of thy Holy Temple. Thus Saith the Lord the Redeemer of Israel, and his holy one to him, whom Man despiseth, to him, whom the Nation abhorreth, to a Servant of Rulers, Kings shall see and arise, Princes also shall Worship, becaus of the Lord that is faithfull, and the Holy one of Israel and he Shall chuse thee. The Sons of Strangers shall build up thy Walls, and their Kings shall Minister unto thee, and thy sons also that afflicted thee shall Com bending unto thee, and all them that despise thee Shall bow themselvs down at the soles of thy feet, and They shall call thee, the Citie of the Lord, the Zion of the Holy one of Israel. Wheras thou hast been forsaken and hated, So that no Man went through thee; I will make thee an Eternal Excellency, the Joy of many Generations. Thou shalt also suck the Milk of the Gentiles, thou shalt suck the Brests of Kings, Kings shall be thy Nursing Fathers, and Queens thy Nursing Mothers. Sing O ye Heavens, and be joyfull O ye Earth, and break forth into Singing, O Mountains, for the Lord hath comforted his people, and will have Mercy upon his Afflicted. For Brass I will bring Gold, and for Iron I will bring Silver and for Wood Brass, and for Stones Iron. I will also make thine officers Peace, and thine Exactors Righteousness. Violence shall no more be heard in thy Land, Wasting nor Destruction within thy Borders: but thou shalt call thy Walls Salvation, and thy Gates praise. The Sun shall be no more thy Light by Day, neither for Brightness shall the Moon give Light unto thee, but the Lord shall be unto thee an Everlasting Light, and thy GOD thy Glory. Thy Sun shall no more go down, neither shall thy Moon withdraw it Self, for the Lord shall be

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thine Everlasting Light, and the Days of thy Mourning shall be Ended. Thy people also shall be all Righteous, they shall Inherit the Land for ever: the Branch of my Planting shalt thou be called, the Work of my Hands, that I may be Glorified. A litle one Shall become a thousand, and a Small one a Strong Nation. I the Lord will hasten it in its time. Blessed of the Lord be his Land, for the Precious things of Heaven, for the Dew and for the Deep, that Coucheth beneath: And for the Precious fruits brought forth by the Sun, and for the Precious things put forth by the Moon. And for the chief things of the Ancient Mountains, and for the precious things of the Lasting Hills, and for the Precious things of the Earth, and the fullness therof, and for the good Will of him that dwelt in the Bush. The Eternal God is thy Refuge, and underneath are the Everlasting Armes, there is none like unto the God of Israel, who rideth upon the Heavens in thy Help, He shall make thee to dwell in Safety the fountain of Jacob shall be upon the Land of Corn and Wine also his Heavens Shall drop down the Dew. Happy art thou O Israel, Who is like unto thee, O people Saved by the Lord, the Shield of thy Help, and who is the Sword of thy Excellency! O praise ye the Lord with me, let us Magnify his Name together. Praise ye the Lord for he is good, for his Mercy Endureth for ever. Amen. The Love of God, and his Goodness are as much celebrated in Holy Scripture, as they are Neglected in the Multitude of profane and Ingratefull people. His Love and his Goodness are the Joy of Angels and Men, the foundation of his Kingdom, and the perfection of His Glory. It is Impossible for Love and Goodness to be so perfect but the Effects of either must be Admirable. And if we doe them Right, we must believ all his Endeavors transcendent to finit Apprehension. For Infinit Goodness passeth Knowledge, and doth more then we are able to ask or think. His Lov is transcendent, Immensity it self is but a Portion of its Joy, Eternitie its Inheritance, and its Delight an Infinit perfection in Evry Operation. The first Miracle, agreable to Humane Wisdom and desire is the Existence of Infinit Goodness. Which delighting in anothers Happiness, and making it its own is the Happiness of GOD, by way of Eminence including all the felicitie of all his Creatures. Delighting in its own Effusions, and having a Sense of their Sweetness, the Sweetness it Enjoyeth in the Eternal Act of giving, is its own Essential and peculiar pleasure. Which to Goodness Infinit is Infinitly Delightfull, and for the Increase of that Enjoyment, its Bounty is Compleat, Goodness being Love in the fountain, and Bounty in the Emanation issuing therfrom as it is Joy or Glory in the End of its Atchievment! Since therfore Bounty is the Stream, where Love is the fountain, and Blessedness the Ocean into which it proceedeth, we have not only an Embleme of the ever Blessed and most Glorious Trinitie in the union of these, which is so Extremely Amiable, but a Clear Demonstration also of the Perfection of his Kingdom. For Infinit Bountie being Essential to the Divinitie, and the Blessedness of the Deitie, includes a Wisdom Infinit to devise, and a power Almighty to Effect, and a will most Gracious to impart the most Excellent Treasures. Which being Endless in Number, as well as Excellencie, evry thing in his Kingdom is Beautified with a Concurrence of properties and perfections,

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making it Extremely pleasant to be received and Enjoyed. All things therin being thus qualified, there is Nothing in all Worlds, but when rightly understood is a transcendent Gift of the Father of Lights an object of our Joy, and a Real part of our Infinit Happiness. So that his Dominion, being answerable to the Perfection of his Love and Goodness is all Glorious within, and without most richly Clad in ornaments of Needle Work interwoven with the Gold of Ophir, Curiously wrought and intermingled with Care, Soliditie, Beauty, Worth and Goodness, Joy and Honor, Puritie Glory, profit and Delight meeting evry where with so much Ingenuitie, Labour and Contrivance, that the Wit of Man is not able to conceiv any thing more Divine, then the Work wherin they are all united. To Close up all in a Word, we must Eyther believ his Goodness finit, or his Bounty Infinite. for where the power of working is not Defective, the Bounty, and the Joy are Answerable to the Love that is their Cause and fountain. Nay we must believ his Bounty finit, or his Gifts also Infinit in all varieties of perfection. For Infinit Bounty Implying Skill, Abilitie and will Infinit in the Donor, import all possible Conveniences that may augment the price of the things, which it is pleased to prepare for its own pleasure, and Glory, in the Manifestation of its Greatness and Perfection.

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The Glory of the Efficient Cause of the World is Love, the Glory of Love its Wisdom and Eternal Violence; its Infinit Measure is our Blessedness; and that the Consummation of desires. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have Everlasting Life.1 He Loved us with an Infinit Love before, but after the fall we grew Blind, and were Ignorant of it, till God Manifested his Love unto the World anew in our Redeemer. It is he alone who restoreth us to the Knowledg of the Love of God; who Merited the particular Glory of conferring it upon us with the greatest Benefits. In him and by him therfore we com to contemplat 2 that Lov, which is the Light of all our Comfort, the Fountain of all our Wisdom and the Sun of all our Consolation, whose Rays Spreading abroad throughout the univers, produce the Day of Glory; In the Light of which we see the Excellency of all his Creatures the face of God and the End of our Creation; Our Happiness and the Measure of it, the first Original, and Spring of things, their Valu, and our Interest in them, our Duties and concernes, together with the Excellency of our Nature, and the Real Height, and Sublimitie of our Glory. For we truly are, what we seem to God; His Esteem is the Measure of our Dignitie, his Love the Rule wherby we are to Judge of our Happiness, or Misery. That Love was the Original of things is Manifest by their Beauty: but more cleerly proved by the Nature of Working. Love certainly to it self, or to somthing Else, must begin to produce, when its objects are taken out of Nothing. Either for its own Sake, or for others Sakes, it must begin to Create Lov to it self, when it makes objects for its own Sake implies Lov to them. For unless it loved them, it could not Lov it self in making them. No man Loves himself, but he That desires his own felicitie, and loves to Delight himself in those Works, the doing of which he setteth about. Whatever he makes, he desires it should be pleasing. And if he delight in his Work, he Loves it. For whatsoever is pleasing is Beloved. And indeed the Love of himself and his Creatures are not two things in GOD, but one: for there is no Diversity in Simplicitie: no Division in infinit Union. All things in him are one. Becaus he loves himself, he loves them, and in loving them he loves himself. For he loves them, that himself whom he loves might be delighted in them. He that hates himself doth nothing but that which vexeth himself in all his Employments. For the Inclination of Hatred is not to pleas, but vex. But forasmuch as he that 1 2

See John 3:16. Marginal gloss: Psal. 63.1. etc. (See Psalm 63.1–6.)

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Studieth to vex is pleased in vexing, and the desire of being pleased in So doing causeth him to vex his object, it implies a Contradiction that a Man Should vex himself, for to be pleased in vexing ones self is against Nature. To design ones own pleasure, and vexation at once is a Contradiction. Tis realy impossible for any Being to hate it self. Did Hatred of it self Create the World, all its objects would hav been horrid, and distastefull, Hatefull and Miserable full of Enmity and offence, most Deformed Hurtfull and Evil: Evil and Hurtful to him that made them. Yet forasmuch as Hatred delighteth in vexing its object all had been Beautifull and pleasing therunto, and the more Delightfull the more Molesting. Hatred if Infinit, making them Infinitly pleasing, when infinitly displeasing. So that nothing but Discords and Barbarities Ensuing upon this Hypothesis. The Conceit that hatred made the World must be Exploded out of it. And there being no other Principle of Action, but these two, Love and Hatred, Love to it self must be Acknowledged the Sole Author and cause of the Creation. And indeed it is the first Spring of all Action whatsoever. There Can be no Sorrow, no Envy, no Anger, nor Hatred, no flight, nor Enmity, without Lov. we hate Evil becaus we Love our selvs: becaus it is distastefull to us, or Injurious to Somthing else, that we Lov truly. Lov therfore being the fountain of all things is the Deitie. It made all things Beautifull and pleasing to it self, that it might have the Delight both of producing them, and Enjoying them. For Love to it self can never make the thing which it hateth. Because Hatred desires not the presence of its Object, but its perdition and Destruction. Hatred abhorres the Existence of its object, and tends to its Annihilation. Lov therfore unto objects, as well as to it self was the Author of them. Since Lov unto the objects was the Author of them, it must needs desire their welfare, and make them their own Desire: Honorable and Delightfull Amiable, and Beautifull, Excellent and Glorious. For being it self the most Excellent thing, and designing to advance them, it makes them Lovers of themselvs, that they might be Capable of their own Happiness, and Lovers of others, that they may Delight in being Beautifull and Delightfull and take pleasure in all Beautifull and Delightfull things. It maketh many Glorious and Delightfull things for their Sakes, and it self especialy most delightfull, that it might be most Enjoyed. For Lov and delight are Coincident, as Hatred and Affliction are. For as Hatred is a Painfull Affection, and Grievous to it self; So Lov is a pleasant Affection, and most Delightfull. Love and Delight are one, We Lov what we Delight in. And we Love Nothing, but wherin it pleaseth. Lov therfore being a pleasing and Delightfull Being, and Loving it self for being so, Knowes no Measure of its own Desire. but would becom Infinit in Essence, that it might be Infinitly Delightfull. Infinit Lov being infinitly Delightfull, is its own Happiness. But includes in its Nature the pleasing of it self with Infinit Enjoyments; It Studies to make them infinitly pleasing: and taketh pleasure in their Highest Perfection. GOD is Lov. And he that dwelleth in Love, dwelleth in God, and God in him. GOD is Infinit, and Eternal Lov Which being so Agreable, and Convenient to his Creatures so Good and Profitable, so Honorable and Glorious, so Pleasing, and so Delightfull, so

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much delighting in them, and delighting so much to pleas them. We cannot choose but Lov God and Delight in him. And becaus his Lov is Infinit, our Delight will be the Same. For Infinit Lov Infinitly delighteth in Its Objects Happiness. And its objects Happiness is Its own, becaus it delighteth in it. Thus is Lov the End that Enjoyeth all. The Efficient Cause being the End of all the Things it produceth. As Nothing is Capable of being the Efficient cause, so Nothing can be the End of all, but Lov. For nothing but Lov can Delight in the Glory and Happiness of all, Nothing but lov can take pleasure in the Beauty and Excellence of all. Lov which alone is able to be the Efficient Cause and the End of things is the most Excellent Being in all Worlds. And hath as Many interior perfections, and Excellencies in it, as the Sublimity of its Relation importeth. This Freedom from Anxiety, Vexation and Care, this pleasure and Beauty, these Inward Harmonies, and outward Agreablenesses to other things, these Delights and Benefits, which it receiveth and Imparteth, are Parts of its Perfection. It is full of Mysteries and Interests, which by its Wisdom it fully Satisfies. It can Enjoy Nothing, but by giving away, yet by giving them away, it receiveth all things. It doth all things for it self, yet it doth all things for others. It preferres it Self, yet it preferres others. It altogether mindeth its own Satisfaction, but its own is to be the Happiness of other Persons. It solely intendeth its objects Bliss, and its own Glory. It soley intendeth its own glory, yet its objects Bliss. It designeth the Glory of its object wholy, and is what it designeth, its objects Glory. Its own Bliss is its objects Glory, its own is its objects Bliss. These seeming Repugnances are Reconciled in its Nature with Infinit Sweetness, being Various Differences, intended in Simple unitie. The Unitie is Indivisible, yet includeth diversities innumerable. And Evry diversity is a Several face, or Appearance of Beauty. and Evry Appearance an Infinit Realitie, and Evry Realitie a Glorious delight to all Spectators. And Evry delight in all the Creatures, its own Enjoyment, both as it is their delight, and the Mirror, wherin it discernes its own Realitie. All Wisdom, and Goodness, and Holiness, and Peace, and Blessedness, and Reason, and Beauty, and Variety, and Simplicity, and purity are in it, with all Bounty, and sweetness, and Grace, and power. Lov deserves to be the Beginning of things, It merits the same. for it is the fountain of all Goodness, Honor, Happiness, praise, and Pleasure. It is the only Fountain of good Things. And which is Strange an Infinit Fountain. If we look upon Lov in the fullness of its Measure, infinit Lov is an Infinit Miracle, an Adorable Mysterie, a Delightfull Wonder, a Glorious Secret, a Transcendent Paradox, the parent of Infinit pleasures, Victories, and Triumphs. Innumerable obscurities arise from its Nature but in the Solution of them, they appear as Beautifull as these. They are Difficult, but as Delightfull, as Mysterious, and the more Glorious, for being Mysteries. For evry thing is the more Glorious, by how much the neerer it is to Incomprehensibility. Since there is nothing but the Height of its immeasurable Sublimity, and Transcendent goodness, that makes it Incomprehensible. This Infinit Lov is a Miracle, as high as Incomprehensible. Litle did we think when we cam into the World, to meet with so Sweet a fountain of all Good things. In the midst of the

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Vanities we see upon Earth, it is as Incredible as unexpected. The Burden of our Corruption presses us down, and we are accustomed so much to Malevolence, and Mishap, that our Experience makes us Blind, Sin makes us acquainted with nothing but Affronts, and abuses, the base Treasures that glitter in our Eyes, their litleness, and their Scarcity, together with all the Hazzards, and Extremities to which we are Exposed makes us Men of Slavish Apprehensions, of low and Narrow Expectations, of no Hope of Despairing, and Sordid Spirits. We are so discouraged and bowed down, that we cannot believ the Glad Tidings of infinit and Eternall Lov, till we hav been first long acquainted with it. We come to feel it, and Know it by Degrees, like Men that dream of Mountains of Gold, and Happy Miracles, we are half asleep, at first, and see those things Waking. We cannot believ the Honor and Felicitie wherwith we are Surprized. That Crowns, and Scepters should fall from Heaven into our Laps! That Jupiter Should com down in a Golden Showre! That some Beggarly Woman should be made the Bride of a Monarch in her Sleep! Infinit Lov! Surrounded with Delights and Infinit to me! Higher then the Heavens, and Environed with Seraphims, yet infinit to all! Lord who hath believed our Report, or to whom is the Arm of the Lord revealed. 3 It whispers in evry Gale of Wind. and Speaks aloud in Thunder. It is trampled on the Earth and Crowns us in the Heavens. It burnes in the Sun, and Shines in the Stars. It is Constant in the Moon, and guides her changes to Wonderfull Ends. It breaths in the Air and communicates the Light. It Shades like a Banner in evry Cloud, and drops down upon us in Evry Shower. It is hidden in Evry Root, and Sowen in Evry Seed. It flourishes in Evry Flower, and in Evry Spire of Grass; aspires to our Happiness, in Evry Tree brings forth fruit for our Contentment. It melts Seas, and Springs, and Fountaines, flowers in the Streams of Living Water in Evry River, Lives in Beasts Flies in the Fowles of the Air, paints the Peacocks plumes and sings in the Nitingale. It Swims and playes in the Fishes of the Sea; it Sees us in Men, and makes us to See them. It is apparant in its Laws, in all its Ways, and in all its Works throughout the Universe. It Ministers to us in the Holy Angels, it Beautifies all Ages with Miracles and Visions, and Filles the face of the Earth with Cities and Kingdoms. Even Dunghills, and Wildernesses disclose its Sweetness, Evry Creature being made so usefull in its place and order. It inspires us with Life, and approacheth neerer. It incorporates in our Bodies, and dwelleth in our Souls. It lays hold on our Hands, and Strengthneth our Ankle Bones; It warms our Heart with its Vital Heat, and fanneth our Lungs with Air. It speaketh in our Tongue, is hid in the Labyrinth of our Ears, and seen in the Sight of our Ey, in the Beauty of our Cheeks, in the light of the understanding. It lieth down with us when we Sleep, and walketh with us when we goe along, it bears us company when we Sit down, and meets us in Evry turning, it talks with us in the Way. It feeds us at the Table, and protects us in the House, and covers us in the Bed, and teaches us in the Temple. How precious are thy Thoughts O God, how great is the Sum of them. 4 If I should count them they are more in Number then the Sand! when I awake, I am Still 3 4

See Isaiah 53.1. Marginal gloss: Psal. 139.17. (See Psalm 139.17–18.)

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with thee: yea the Darkness hideth not from Thee: but the Night Shineth as the Day; the Darkness and the Light are both alike to thee: For thou hast possessed my Reins;5 thou hast covered me in my Mothers Womb. I will prais thee, for I am fearfully, and Wonderfully Made. Marvellous are thy Works, and that my Soul Knoweth Right well. My Substance was not hid from thee, when I was made in Secret, and Curiously wrought in the lowest parts of the Earth. Thine Eys did see my Substance and in thy Book all my Members were written, which in Continuance were fashioned, when as yet there was none of them. Thou art he that tookest me out of the Womb, thou didst make me Hope, when I was upon my Mothers Brests. When my father and Mother forsake me, thou the Lord will take me up. O GOD thou hast taught me from my youth, and hitherto hav I declared thy Wondrous Works. Thou hast raised me to Honor, and Comforted me on Evry Side. I will go in the Strength of the Lord. I will make Mention of thy Holy Name, I will praise thy Righteousness, even thine only. When I am old and Gray Headed O God forsake me not, untill I hav shewed thy Strength unto this Generation, and thy power to Evry one that is to come. Thy Righteousness is very high, who hast done great things: Who O God! is like unto thee? Thou which hast Shewed me great and Sore Troubles, shalt Quicken me again, and shall bring me up again from the Depths of the Earth. Thou Shalt Increas my Greatness, and Satisfy me with fullness of Joy on evry side. My Lips shall greatly rejoyce, when I sing unto thee, and my Soul which thou hast Redeemed. My Tongue also shall talk of thy Righteousness all the Day long, of thy Salvation will I speak, for I Know not the Numbers therof. I will hope Continualy, and yet praise thee more and more, going on from strength to Strength, till I appear before God in Sion. 6

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Cap. XIII. Of the Divine Essence, and the Manner of its Perfection: How it Causeth the Perfection of his Kingdom, and how it Contributeth to the Glory of all his Works. The Beauty of that which is Infinitly Profitable, in Its Effects, and Consequences.

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There is nothing that Almighty power can doe, or Eternal Wisdom devise, but Infinit Goodness is Willing to perform and communicat to its object. Infinit and Eternal Lov placeth its Felicity in that which it Loveth and Delighteth in making it Blessed. If we Examine the Nature of the Blessedness of God, it consisteth in the perfection of his Life, the pleasure which he taketh in doing good, the Beauty and Delight of his Eternal Essence, and in the glory of the same Shining forth upon all, and Secured in the Fruition of it self, and all other Things, by its infinit Greatness: In the Complacency which he taketh in the Perfection of his own being: his Blessedness chiefly consisteth. which is so Excellent that with Reason, and Justice it may be Infinitly Esteemed, infinitly delighted in, and Eternaly Enjoyed. GOD is so All Sufficient that his Being is his Happiness; But the Reason is then becaus his Being is of Such a Kind, that it is infinitly Beautifull and includes the Fruition of all Delights in its own Existence. It is a Mine of Infinit Treasures and Pleasures, an Abysse of infinit Wonders, a World of Mysteries a boundless Infinity of Illimited Excellencies. As Infinitly profitable and pleasant to himself, so Infinitly Delightfull and Conducive to others the Fountain of Infinit Emanations, and the Fruition of its offspring. It is so Beautifull becaus it is at once infinitly convenient to himself, and others; So profitable to all that his Creatures hav Infinit Cause to Rejoyce in it as well as He, and He, and Evry thing that can Rejoyce as well as all. The Reasons of its Amiableness and Beauty are Innumerable, but this one affordeth us Matter Enough for our present Contemplation. In this very Respect alone (that is Infinitly profitable to it Self, and others) it is Infinitly Delightfull, and for this alone is it Eternaly Desirable: It is never Weary of it Self, nor can its Beauty wax old, nor his Glory decay, as long as there is any Existence Capable of Happiness, or Time wherin Pleasure May be Enjoyed, or Sweetness in Felicitie, or Goodness in making others Happy, or Joy in Advancement, or desire of Perfection in any Thing created, or uncreated, Temporal or Eternal. For the Reason why it is good to be Crowned with Happiness and Glory, Continues allways in its first lustre, and is as fresh, and Vigorous after ten thousand Ages Continuance, as it was in the first Moment of its Existence. Becaus therfore God is Infinitly profitable to himself and others, his Being is as Perfect, as if it had been Studied from all Eternitie. And were it possible to conceiv infinit Wisdom distinct from the Godhead, or to Separate the one from the other, His Essence is such, that infinit Wisdom would desire it; chuse it, and prefer it abov all other Beings, delight in it and aspire to the possession of

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it, yea be ravished with it and so Extremely affect such an Essence that it could never be Satisfyed, or think it neer enough, till it were individualy made one with it Self, and transformed into its own being. To be Wise and to doe Good are united by the Psalmist, becaus Wisdom and Goodness are one. It is impossible to be Wise without doing good. Wisdom finds its Interest and its Essence in Infinit Goodness. Such being the Essence of the Eternal God, we may Justly inquire into the Quidditie of its Existence. What is its Nature and what the maner of its Appearance? It is Invisible, but Infinitly Intelligible, because there is an infinit Variety of Bright and Glorious Objects, Strong and Powerfull in it, to make Impressions on the Understanding. We confess it Incomprehensible becaus all its perfections can never be reckoned up by the Account of Man: But take the Perfections one by one; and Nothing can be more plain and familiar to the understanding then that of which we are still in speaking. They are Evident in the Light of their own Glory, and apparently certain becaus of their Greatness. The Essence of God hath as many Appearances, as it hath Names or Attributes And as many Faces, as it hath Perfections. For evry Perfection is Transcendent in him, and where evry thing is transcendent to all the rest, evry thing transcendent includes them all. For being Equal in it self to other things as Transcendent as it; unless beside it self it included them, it could never Exceed them. It is more Excellent then all, becaus it hath it self and all: and Surmounts them in this. It hath all its own Perfections superadded to theirs. yet forasmuch as evry other Excellency in GOD is transcendent too, and includes this as this doth the residue, they are all Infinitly Equal, and perfectly one, becaus all in all. Of Necessity they must be Equal becaus they are even in this respect they are all transcendent. GOD is Infinit and Eternal Wisdom: but his Wisdom includes his Goodness, and Blessedness, and Glory. Infinit and Eternal Goodness is his Essence, but his Wisdom and Glory are in his Goodness. God is infinit and Eternal Love, but his Lov is all Goodness, and Wisdom, and Blessedness, and Glory. God is infinit and Eternal Glory, but his Glory contains his Lov, and Goodness, and Blessedness and Wisdom: So doth it include his Omnipresence, Omniscience and Allmighty Power, his Truth, and Righteousness, his Holiness and Perfection. GOD is Infinit and Eternal Blessedness, but all these forementioned are in his Blessedness: So that his Essence is infinitly pure, and unmixt, most perfectly Simple, and Indivisible, altogether void of Addition, and uncompounded, even as the Learned conceiv, and teach it to be, becaus in evry Several perfection of it, all its Perfections live, and abide. We cannot take away one, but we remov them all. We cannot separate the one from the other, because in one they all are Contained. Nevertheless the Nature of Wisdom in its Notion, and appearance is one, the Nature of Goodness another, the Nature of Blessedness another, the Nature of Holiness and Glory distinct from the residue And tho his Omnipresence, and Omnipotence include them all, yet they breed various Apprehensions, and Ideas in the Mind, his Lov hath a Nature peculiar to it self and divers from them all: So that the Number of his perfections being infinit, there is an Infinit variety in infinit Unitie, and the

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Simplicity of God does not destroy, but Confirm his Manifold Excellencies. Thus in the Day there is Light Heat, Splendor, Glory, Sunbeams Heavenly Influences, power to make things grow, and flourish, to quicken, Ripen, Cherish, and comfort all the Creatures. For the Day is nothing Els but the presence of the Sun in the Air, making all figures and Colors visible that are objected to the Ey. Yet all these Varieties agree in one: For all is but the unobserved presence of the Sun, Its Beams are the Light, and Heat and Splendor, these are the Glory of the Day, the matter of its Influences, and the means of all Animation, Concoction, and Comfort, while by those Invisible, and Secret Engines all Operations in the World are Compleated. The Wisdom of God is GOD, the Goodness of God is GOD, the Glory of God is GOD, the Lov of God is GOD, for God is Lov, Saith the Divine, and Beloved Apostle. The Light of God is GOD. for God is Light, and in him is no Darkness at all.1 Evry one of these alone is GOD. When we therfore Enquire, what God is? We may answer that God is Infinit and Eternal Wisdom, God is Goodness it Self, God is Holiness, and Glory, God is Lov GOD is Light, and in him is no Darkness at all. God is Life in the Abstract, Life Eternal is the very Essence of the Godhead. And So of the rest. When therfore we would Know God, we must set his Perfections before our Eys, and in their Nature discover his Essence: Contemplate the Nature of Infinit Holiness, Eternal Wisdom, infinit Life, or Lov, or Glory. These are the Substance of the Deitie. When a man has found out the Nature of Allmighty Power, or the Essence of Infinit and Eternal Bliss. When a Man hath Seen Eternity in all its Beauty, he hath discovered God. For God is Eternity; In Eternity his Infinity and Glory is seen. Examine the Nature of Eternal Glory, and in that the GODHEAD will appear. So that it is a Wise, and Holy thing to meditate on these Divine and Single perfections, becaus it is the Way to the Knowledge of GOD, which is Life Eternal. For in the Intuition of them (when we are informed with the Knowledg of their Greatness and Perfection) we are made partakers of the Beatifick Vision. All these things I speak concerning the Nature and Essence of God, becaus Evry one of them implies the perfection of the World. It discovers a Necessity of Infinit Blessedness in the Existence of the Deitie, and that it is Impossible, there Should be a God, but there must be Infinit Glory. Part of which is, that there are Infinit Enjoyers, for Glory cannot be without being profitable, and Blessed. GOD enjoyeth his own Glory, and So do all the Glorious and Blessed. For his Glory is to be Enjoyed, and Delighted in. His Blessedness is to be Communicated, and to delight in the Communication of his Infinit Goodness. To be the Author of all Happiness, is Essential to the Deitie. To be Admired by all Happy persons, To be Adored, and to be Acknowledged, as the Fountain of all Goodness is the natural consequent therof. To be Adored, is to be Exposed, to the Enjoyment of all. For in that Affection, there is a mixture of Delight, and Lov, of Reverence and Thanksgiving. The Acknowledgment of his Eternal Perfection, implies the Knowledge of the same. For Acknowledgment is nothing, but the confession of what we know. So that if 1

See 1 John 1.5.

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God be Acknowledged, admired, and adored, he is Communicated to his Adorers. And the Beauty which we undertook to discover in his Being, upon the Single Account of its Profitableness unto all, consisteth in this, that while it obligeth us to admire him It Enflameth us to Lov him, it maketh us able to delight in his Happiness, and while it is Infinitly profitable to Him self, it delighteth us with Endless pleasure, becaus we Lov him in all his Appearances Attributes Perfections, which are infinitly Profitable to us in him, and in us to him, becaus it is delightfull to those who Enjoy him, and to him especialy, whose pleasure it is to be enjoyed. Infinit Mysteries, Perfections, Beauties, and pleasures are interwoven here with most agreable Harmonies. The Consequences of being infinitly profitable to all, are so Sweet, and Innumerable, that nothing can be conceived more Divine and Beautifull then the Nature of God in that one intire and Single perfection. It is a Propertie that propagates infinit Numbers, and Successions of Delight and naturaly proceeds to Measures Illimited, and everlasting. Expression is weak and obscure in such an affair, becaus it is Short of its Perfection. But as there is a kukloge,nesij or Circular Generation in Ice and Water, which is somwhat repugnant to the Rules of Logick, which defines it impossible, for the Cause to be the Effect of what it causeth, or the Effect to be the cause of its cause. So is there a perpetual and Eternal Reciprocation here. For as Water begets Ice, and Ice begets Water, the Perfection we receiv from God makes us to admire, and Love his Perfection, and the Love of his Perfection increases ours; and the more our Perfection is increased, the more we admire his, and the more we admire it, the more perfect we are. which manifestly tends to an Illimited growth of Happiness and Pleasure. That Being which is thus infinitly productive, operates as a Cause, while it is an object of our Meditation. It is Infinitly Beautifull, becaus the more perfect it makes us it makes us the more delightfull to him, on whose Pleasure we depend: and the more delightfull we are to him, we are the more Dear and Precious. And the more dear and Precious we are, the more happy and great are his Treasures, The more he Loves us, we Lov him the more, and the more we Lov him, the more we delight in him, and the more we delight in him, the more he delights in us. Thus backward and forward there is a perpetual Growth of Excellencies, and it is a great Question whither they be not infinit Evry Moment. For in the first Instant of the Beatifick Vision all objects are seen in God. Their Beauty enflameth our Lov, and our Lov that answers the Beauty must be Equal in fervor and Extent therunto; it is with them, and within them. It is parallel with the Sight of all their Excellencies. Infinitly loving them, we are Amiable before God, and delightfull to him: and the measure of our Amiableness is that of our Lov. This infinit Lov and Delight in God which Crowns our Affection, is a new incentiv, and cause of Joy. It is an infinit object appearing in that which we before enjoyed. and produceth another degree of Joy in us, and a new Measure of Lov answerable to it self, which is Entertained with a new Lov in God, who loveth, and delighteth in it, according to its value. The Affection wherwith he Crowns our Lov is another Object, and another Caus of Joy, begetting more Lov in us: and so it proceeds for ever. All that is in him filling us with delight and all that

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is in us so Beautifull and Holy, filling him, as an Object filles the understanding, with its Greatness and Beautie. So that evry Moment there is a New Increase, And the greatness of our Reciprocall Love growes everlastingly till it be consummate with its Period, which is never attained, as long as there is Room or Time for Actions to be multiplied which being renewed, and Repeated to all Eternitie, makes the greatness of our Lov and pleasure infinitely infinite. For least the End to which all this tendeth, should never be attained, which being infinitly Amiable, it is absurd to say, becaus God is infinit in power, and able to atchiev it: His Almighty power so worketh, that in an Instant all this is infused. For in the first Moment Of the Beatifick Vision, the whole Prospect of Eternity is open before us, all objects, and Causes of Delight are seen, those that are to com are present to the understanding, and tho they are Infinitly distant from the Body affect the Soul with their Power, are Immediatly neer and Present, nay and in the Body by the soul as the remotest object of the Ey is in the Organ by the Sight, and Works according to its Nature most Effectualy upon it. So that what is Infinitely remote, and cannot be approached by any progress of the Body, is by an Act of Illumination instantly received. The Soul is with it and injoyes it in a Manner immovable, all Eternitie being seen in the Mind, as in its Throne and Temple. These Considerations make the Apostle2 to distinguish between those things that perish in the using, and those that are Eternal. It is the Shame of Earthly things that they perish in the using, and the Shame of Men that they pursue them: Riches are Consumed in the use of Wealth, while we Exchange our Gold for Wine and Women, our Estates in the purchase of Pomps and feasts and luxuries. Bread is wasted, while it is Eaten, and Drink absorpt in Vanitie. Our Cloaths wax old, and decay in wearing, our Strength is Exhausted in the use of Pleasures, and there is a Stint beyond which we cannot goe in the Execution of our Lusts. All that is Material being made more litle, by the frequent use, still growing less and less, till its Nature and Kind be wholy Changed and its Essence Corrupted for anothers sake. But things Spiritual, and Divine are in a Continual Growth, the more we Know, the more is our knowledg the more we Exercise Wisdom, the more Wise we are, Our goodness is Increased by the use of Goodness, and our Lov augmented by its own operations. The more we rejoyce, the Greater is our Joy. Our Desires are fed by their Satisfactions, and our Delights redoubled by their Continual Exercise. All which shews GOD to be Infinitly Wise, and secure. Forasmuch as his Love and his Goodness are indeficient, not only So, but in a perpetual Growth, and Increas of power. Their Vigor is so far from abating, that their Strength is renewed evry Day, and at the latter End it is infinitly more perfect then the first Moment. But forasmuch as it Seemeth Strange to ascribe an Increas unto God, all this which seemeth to require time for the Accomplishment of it, and a whole Eternity before it can com unto its perfection, is in GOD already, and was from all Eternitie Compleated in him. For God is Immoveable, and Everlasting. In him there is 2

Either St John the Evangelist or St Paul. See 1 John 2.15–17 and 2 Corinthians 4.17–18.

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no Variableness, neither Shadow of turning, 3 He is Immutable, becaus he anticipates all Perfection: and hath all that is expected in his Essence before. His Infinit perfection prevents the possibilitie of any Growth, becaus his Essence is Eternitie in all its Beauties. Immutabilitie would be so far from conducing to Blessedness and Glory, that it would be an Impediment were not all desirable Perfections attained before the fixing of that unchangeable Propertie. It would be stiff and impotent, useless and Dead, if he that is immutable were not immovable in perfection. But all those Additions, Increases, Motions, progressions, and Perfections, moving in themselvs, their Motions in Eternitie standing fixed and stable in their times and places, the perfection of all Quiet and Motion are in GOD, tho the Imperfection and Defect of neither. O GOD 4 thou art my God, My Soul thirsteth for thee, my flesh longeth for thee, in a Dry and thirsty Land where no Water is. To see thy Power and thy Glory, So as I hav seen thee in the Sanctuary. Becaus thy Loving Kindness is better then Life, my Lips shall Prais thee. Thus will I bless thee, while I live. I will lift up my hands in thy Name. My Soul Shall be satisfyed with Marrow and fatness, and my Mouth shall praise thee with joyfull Lips! My Soul followeth hard after thee, thy Right hand upholdeth me: When I remember thee upon my Bed, and Meditat on thee in the Night Watches; my Soul melteth with Excess of Joy, and my Bowels are moved within me. My Heart is Enflamed with the Love of God. The Righteous Shall Be glad in the Lord. All men shall fear and declare the Works of GOD, for they shall wisely consider his Doing.

3 4

See James 1.17. Marginal gloss: Psal. 63.1. etc. (See Psalm 63.1–6.)

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Cap. XIV. The Blessedness of God Manifesteth his Kingdom to be Infinit and Eternal.

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How the Holiness of God, how his Righteousness, how Glory Conduceth to the Perfection of his kingdom, may be seen in their places. Here we shall discover how this Blessedness doth influence it with a Necessity of Perfection, and how that Perfection cannot chuse but be Infinit, both becaus his Blessedness, and the nature of Perfection imports an Atchievment of all that can be don. for nothing is perfect, but what is answerable to the Ends and Causes of its Existence.1 What is less then it may be, with God is Imperfect. Evry Joynt and Member in a Man, must in his offspring hav parts answerable to those in himself, or the Child he begets is Imperfect: Unless there be degrees of Excellency in the Effect, answerable to the Greatness and Perfection of its Causes, the effect is imperfect, and as long as Somthing desirable is wanting in it, it is rightly stiled Defectiv. But the Nature of Blessedness will open the Mysterie. Felicitie consisteth in two Joys, the Joy of Communicating, and the Joy of receiving. Where the Blessedness is Infinit, the Communications and Receipts are so. The Receipts are Infinit, becaus of the Emanations: And the Joys, where the Receipts are Infinit Especialy when the Delights, which the Author takes in his communication are Endless, and the pleasure Infinit Which he feeleth in the Returns that are made unto him. The Blessedness of GOD is so Divine, that it is the Perfect Joy and Happiness of his Creatures. It is Eyther the Result of his Goodness, or the very same. For if all that is Good is Communicativ of it self, what is infinitly communicativ is Infinitly Good, and Eternal Goodness is Eternaly Communicativ. Whose property it is to Delight in its operations, and in the same Act to giv and Receiv all its Treasures. It gives them while it makes others to be Happy by them. It receivs them while it delights in their Happiness. Goodness is of a Nature so Mysterious, that it is as happy in giving as Receiving, and receives by giving. Nay our Savior affirms it to be more happy in giving, then Receiving. For our Lord hath said, It is more Blessed to give then to receiv.2 To giv is to Reign, oblige and Triumph, the Joy of giving is attended with an Increase of Authority, Confidence and Power. To receiv without Meriting, is to becom Subject to another, to forfeit ones Liberty, and be Engaged to Gratitude. Is it not a Strange Paradox, that Blessedness should be Relative, and regard others, which is so absolut a Being in it self? Is it not a Mysterious Surprizing Wonder, to see Men made Greater by giving, and less by Receiving? By Receiving more is added to our Estate, yet our Condition is less then before. By giving, a Part of our Estate is taken away, yet our whole Estate is Increased therby. For we are made higher by the Benefits we do, and our Interest in the Person, that receivs at our Hands, is Increased; he himself 1 2

Marginal gloss: The nature of Perfection. See Acts 20.35.

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becomes part of our Estate. God gives us our Beings together with his Gifts (which Men cannot doe) we owe our Bodies and Souls unto him. As he gives us the Elements and the World it self, or as the Apostle phraseth it, Life and Breath, and all things, we owe our Bodies and Souls unto him, and are his obliged Vassels. We are indebted for the most great and Necessary things, the Sun, the Stars, the Light, the Air, the Glory of the Day, the Skies, the Heavens. And while he giveth us all these, he doth not diminish his Estate in any respect: but Evry Way Increaseth and addeth therunto. By the very Act of giving he gaineth what he bestoweth. for he createth and enjoyeth the things that were not, while he giveth them away. Beside which his Delight is Infinit and his pleasure Illimited, in Removing his Enjoyments to a fitter place, where his glory is augmented and his Lov acknowledged. they are more Honorably and Conveniently Enjoyed, in anothers Possession. It cannot properly be said, that a Husband gives away, what he gives to his Bride, be it Silver or Gold, or Jewels, his Gifts are his own, but please him more, and serv him better in the person of his Beloved. It is his Interest that his Wife Should be Beautifull, and adorned with the most rich and delicat Attires. It is his Joy to see her Amiable, and pleased. It is his Honor to be Glorious, and Beloved. It is his delight that others Should See the Happiness he Enjoyeth in her, that is magnified and pleased in the fruition. Those things that would be useless to him were he to Enjoy them alone, are by her made truly Delightfull, being rendered fully Serviceable in their proper places. The univers would be useless to GOD, were it not Enriched by the Enjoyment of Men. He 3 made it not in Vain, he made it to be inhabited; While it manifesteth his Glory, and his Lov, it doth him best service, and is best enjoyed. So is all that pleaseth and adorneth, his servants. A Father in his Son Enjoyeth his Estate with Greater Pleasure then if he were alone, without Child or Heir, in the Possession of it. A Bridegroom while he adorneth himself with Costly Robes, giveth all unto his Wife, becaus he giveth his own Person in all those Attires and being the object of her Lov, Whatsoever makes him Glorious it is her Enjoyment. These are Litle Hints of Infinit Mysteries. For 4 the Husband is the Head of the Wife, even as Christ is the Head of the Church. And as the Church is subject unto Christ, so ought Wives to be Subject to their own Husbands in Evry thing. Who are Exhorted to Lov their Wives, even as Christ also loved the Church, and gav him self for it, that he might Sanctify and Cleans it, by the washing of Water and the Word. That he might present it to him self a Glorious Church, not having spot or Wrinckle, or any such thing, but that it should be Holy and without Blemish. So ought Men to Lov their Wives, as their own Bodies. He that loveth his Wife, loveth him self. For no man ever yet hated his own flesh, but nourisheth it and cherisheth it, even as the Lord the Church. For we are Members of his Body, of his Flesh and of his Bones. For this cause Shall a Man forsake his Father and Mother and shall be joyned to his Wife, and they twain shall be one flesh. This is a great Mysterie, but I Speak concerning Christ and the Church. you See the Apostle maketh use of this Instance, and leightly toucheth many 3 4

Marginal gloss: Isai. (See Isaiah 45.18.) Marginal gloss: Ephes. 5.23. (See Ephesians 5.23–28, 31.)

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Mysteries of Lov unto us. For the Husband is the Head of the Wife, yet but one Individual with her. He ought to Lov his Wife more then himself, as Christ did the Church, who gav himself for her. Her Exaltation and Beauty ought to be the End of all his Endeavors towards her, and his Pleasures ought to be greater in her Enjoyments, and his Delights more Sincere and strong in hers, then in his own. For Christ sanctified his Church with the Washing of Water, by the Word, that he might present it to him self a Glorious Church not having Spot or Wrinckle. Her Perfection and Glory being the End Why he gav himself unto her. The Husband ought to giv him self to his Wife, and not his Gifts. To Endow her with all his Worldly Goods, and to Worship her with his person, that is, to doe her Honor in giving his Body unto her. His Wife is him self. And by doing good to his Wife he doth good to his own Flesh. Nay She is more then him self, his Interests and Concernes are more tender and great in her then in his own person. He must be willing to die for her as Christ also died for the Church. And if so, he is more Happy in her then in him self. And for this Cause Shall leav all, that he may cleav unto his Wife. That is, he shall be Generous, and so far as he hath the Disposal of him self, shall be a Sacrifice unto her, becaus true Lov preferreth its object. He may not break higher and former Obligations, or be unjust for her Sake unto God: but in all things lawfull he ought to prefer her Pleasure before his own, and if he be full of Lov therin best secures his own Contentment. The Same Generousness will make him to discharge the Duties which he oweth unto God. And for Gods sake he will displease her, if she desires him to be Evil, tho not for his own. Becaus a Man [. . .] preferreth its object, for this Cause (Saith the Apostle) shall a Man leav his Father and Mother, and be joyned to his Wife and they twain Shall be one Flesh. Which for as much as he Saith it is a Great Mysterie, evidently pointeth at that which he had rather leav to the Conception of Men, then fully speak out in words, for the incredible Transcendent Height and Perfection of it. We should doe so were it not requisite by clear reason to Confirm Mens Faith in God, and to awaken their Gratitude, after they hav despised the Words of the Gospel. In as much as he Saith It is a Great Mysterie, and Expressly affirmeth that he speaketh therin concerning Christ and the Church, the Mysterie Couched under these Vailes is our Saviors Lov unto his People Which being united in one Body, and made his Bride, he not only made him self a Curse, and Sin for it, but left his Father and the Throne of Glory, and endured his Displeasure for his churches sake, which is a Mysterie indeed. For we scarce Know what to make of it. We can neither Solv the Difficulties, nor safely close with the Cleer and Apparent Consequences that Issue from it. But this we may infer safely that we are infinitly dear, and Precious unto God: and that in the Nature of Lov such Mysteries lie Concealed, that it is Evry Way Perfect. The Lov of God is the more strange bec. it hath many sovereign Objects. The Sun respecteth all Eys, as if it wholy shined upon this or that alone: so doth God Communicate him self unto evry one, And so much the more to evry single one, becaus unto all. Without Communicating him self, his Goodness could not be so great as it is. He giveth not his Works alone, but his Wisdom, Goodness, and Power. His essence, his Blessedness and Glory. And these he giveth by

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doing for us all, that Wisdom Power, and Goodness can perform. Making his Blessedness our Blessedness; His Joys our Joys His Treasures our Treasures. all which by making us in his Image, to lov one another, he hath miraculously improved, by making us like him to enjoy the Happiness of all in evry object of our Lov. If he giveth him self unto us, we may safely Conclude he hath done all that can fitly be atchieved for us. for what can he do more, then giv himself? Which is a Gift so Glorious, that in it all other Gifts are at once Contained. Loving us Infinitly, it seemeth as if our Blessedness were the Sole End of all Things. For it is with so much Care, and Earnestness intended, as if all his Happiness consisted in our Glory. I Know very well that the Essence of God is his Blessedness, and that he is All sufficient in himself for ever: But I Know withall that Lov is his Essence And that the Happiness of God, is the Happiness of Lov, which wholy intendeth it Self, and its objects Welfare, and reignes even while it Ministers unto it. In preferring its object abov it self, it Magnifieth it self Divinely, and by Reason of the Candor and Integrity of its End, becometh Infinitly Glorious. It seemeth as if God the Father Loved us better then his Son. For God so Loved the World, that he gav his only begotten Son that whosoever believeth on him should not perish; but hav Everlasting Life.5 It seemeth that the Son of God loved us better then his Father, for when Enmity and Variance fell out between us, he forsooke his Father, and did cleav unto us like a Bridegroom that forsaketh Father and Mother to cleav to his Wife. This is that we Know not how to Judg of. Even in the Depth of our Guilt, he so loved us, as to becom Bone of our Bone, and Flesh of our flesh. To lov us in our Beauty, was nothing if compared. Many an earthly Bridegroom loveth his Wife so. But after we fell into the Odious Deformity and Leprosie of Sin to be Contracted to us with out Need, Shews that his Lov was desperat, and more violent then Burning Flame. He forsook not his Father, even while he forsook him. And tho for our sakes being Rich, he became poor, yet even while he was poor, he Enjoyed his Riches. As when he cam down from Heaven upon Earth, he was in Heaven. When he left the Throne of Glory to die upon the Cross, he was Reigning in the Throne of Glory. His Father was pleased, while he was displeased, and made him the object of his Anger, and gave him up unto Death, yet for this very caus also highly Exalted him and gav him a Name abov evry Name, that at the Name of Jesus, Evry Knee should bow of things in Heaven, and things in Earth, and things under the Earth. 6 His Lov was Wounded, and his Soul divided upon our Transgression. He hated us as Sinners, And there our Savior rather forsook him, then us, and undertook for us. 7 He loved us as his Creatures, and there our Savior and he were united, his only beloved Son was well-pleasing unto him, in Redeeming us: and yet in Redeeming us Endured the Wrath of his Eternal Father. That there should be Secrets enow in the Nature of Lov, to Justify these things is Strange, and tis very pleasant to see them answering the Miracles and prophesies that confirm our Faith. For Gods 5 6 7

See John 3.16. See Philippians 2.9–10. Marginal gloss: Ezek. 6.9. Bec: I am broken with their whorish heart etc.

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Kingdom is his Bride, all his Happiness being seated, in Beautifying, Enriching, and Saving it. Evry Soul is so perfect, that it is his Bride in like Manner. GOD is the Bridegroom, and the whole Kingdom her Dower. Many Waters cannot quench Lov. Even offences Somtimes, and those of the Highest Nature are not able to Extinguish it. The more we Lov, the more we are Exasperated with an Adulterate Wife. Yet som Men so lov so intirely, that they can forgiv and labor by all Means to make her penitent and upon her returning purity Liv happily, with her. Lov at once pressing to Contrary Effects, to Kill, and Adore her. So deeply is it Engraven in the Nature of som, and Encorporated in their Soul, that they can more Easily ceas to liv, then Love, thinking their very Being, when their Lov is destroyed. This may teach us, tho we cannot Comprehend the Manner perfectly, the soreness and vehemency of the Lov of God. Who if he loved us so in our Sin, and Miserie, how much did he lov us before? For our sakes he builded Heaven and Earth, filled Eternity With Joys, and gav even the whole Trinitie unto us. The Father, Son, and Holy Ghost were ours then, as well as now, tho in another Manner. He begot his Son in order to his Works. His Almighty Power was exerted wholy, and became all Act, His Essence proceeded in his Holy Spirit to all the Creatures, and rested in them. It proceeded wholy by them unto himself and filled Eternity, with the most Glorious Effects of Wisdom and power, that the Kingdom which he Erected for the Sake of his Beloved might be Infinitly perfect. I Know that his Essence is his Blessedness, but it is a Voluntary and Eternal Act, begetting, begotten, and proceeding to all Eternitie. An Act that is the Fountain, and the End of all things. The Wellspring and Fountain of the Beginning it self, the Beginning of evry Creature, the Life and Spirit in Evry Creature, the virtue of the Father, the Ground of their perfection, An Act Eternaly inriched with all Worlds, Eternaly Including all Beauties, infinitly Free, and yet as Infinitly Necessary, Instantaneous and yet still Eternal. The Blessedness of God is Infinit in it self, yet attended with all Circumstances of Delight and Glory. It is Simple, and undivided, yet infinitly Multifarious: it is the Sole Cause of its own Happiness, yet accompanied with a concurrence of Causes, objects and Perfections on evry Side, that make it like the Happiness of Men upon Earth Composed of Mixture, tho infinitly more Excellent and pure. You see the Apostle 8 mentions the Bride of GOD, the Famelie of God, the Kingdom of God, his Sons and Daughters. A fair Intimation that God is infinitly Happy in him self, and in all his Creatures: in his Bride, in his Friends, in his Children, in his famelie, in his Subjects, and that he has Riches Honors and pleasures like the Men of The World, tho exceeding all, of Infinit Value and Continuance and therfore more perfect then theirs. Concerning which we are to see more hereafter. For we must com to the Material Cause of the World, and then to the Formal. Wherin we Shall hav the intrinsecal perfections of Gods Kingdom. But the efficient caus is Infinit, and too delightfull to be Immediately forsaken. 8

See 2 Corinthians 11.2, 2 Corinthians 6.18, Revelation 19.6–9 and Mark 1.15.

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That which is perfect in all its Causes, must needs be perfect in it self. If the World be Infinit in Its Efficient cause, it must be so in its End; and if it be so in both these, we cannot doubt but its Material and Formal Cause must be as Divine, and Compleat as possible. That is the best of all possible Kingdoms that hath the Best of all possible Causes. But the Kingdom of God has the Best of all possible Causes, therfore it is the best of all possible Kingdoms. If we respect those persons for whose sake the World was made, they are the Sons of God; evry Soul is his House and Throne, his Bride his Image and his friend. Now Nothing can be more then the Son of God, Nothing can be more then the Throne of God, Nothing can be more, then the house and Temple of God, Nothing can be more then the Bride of GOD, Nothing can be more, then the Image of God. His Subjects are his Image. The Territories are Eternity, and his own Omnipresence; the Laws, are the Laws of Lov, and all the Duties flow from his Essence, the Glory and Blessedness of God are in his Kingdom. His Eternal Godhead is the Idea after the Pattern of which it was made. The Act would be Imperfect, which is in Himself, if its Operations were not compleat and perfect. It is Manifest that Allmighty power must wholy be Exerted; for otherwise that Infinit and Eternal Act could never Exist, which is the Son of God. The Best of all efficient Causes cannot be remiss in Acting. For if it were remiss, it could not be the best since it might hav been better then it was, and therfore would not be perfect. The best of Causes cannot design less, then the best of Ends, nor proceed to it by weak and Inferior Means. It would degenerat, if it stooped down to base and unworthy Means. Nor can the best of all Ends be Attained, by less then the best of all possible Endeavors. The Matter and the form of it are the means of the End, for which his Kingdom was prepared. An Infinit Efficient proceeds in an Infinit Manner to an Infinit End, and will not dishonor the Glory of that End, it aspires after, by obscure, and Scant Endeavors. It would be guilty of defiling its Excellency, if it Should think any thing less then all it can do, fit to be Atchieved for the sake of its End. It would be unworthy of so Glorious an Attainment, Should it So much neglect, it as a remiss Endeavor would make it Guilty of doing. So that look upon God in any appearance, his Work is Infinitly Compleat and Perfect. Look upon his Blessedness, it must hav Infinit Treasures; upon his Goodness it must be infinitly communicated; upon his Lov, it must be infinit in fervor, and his Bride must be infinitly beloved; upon his Wisdom, it cannot preferr the Worse abov the better, upon his power, it is all Act; upon his Act it is All in All. look

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upon its Glory, and it must be infinitly seen and delighted in: upon his Righteousness, and it is Infinit in Evry one of these. To do Right, and to be Just, and to be Wise are the Same. For To render Evry thing its due Esteem is Justice, it is Wisdom and Right Reason. It is Wise to prefer the better abov the Worse, it is Right and Just in like manner. It is infinitly Wise, and just to prefer the better abov the worse, becaus the understanding of God being infinit, he Seeth an Infinit Difference between things and things. And any less then those that are Infinit, cannot be absolutly Best, but are Imperfect, Any Imperfect Thing is infinitly defectiv. For be Things never so Glorious, his power being Infinit and Almighty, infinitly more perfect then those may be made, if they be not infinitly perfect. For his inexhausted power can never Exert it Self by finit degrees, nor can an Infinit Number of finit Ascents ever be Accomplished, Nor will a finit procession tho proceeding Eternaly ever attain an infinit End. It is infinitly Wise therfore to find out infinit Means, whereby to be Infinitly Blessed, Innumerable Means for the Satisfaction of Capacities Innumerable and insatiable, infinit Means for the Manifestation of infinit Glory, Endless Attainments and Treasures for infinit Blessedness. Look upon His Holiness, It is the Hatred of profaneness, and the Lov wherwith he loveth Righteous Actions. The Seraphims So continualy Cry Holy, Holy, Holy Lord GOD of Hosts. Heaven and Earth are full of the Majesty of thy Glory: Becaus the Lov of righteous Actions is the fountain of all their Blessedness. wheras he is a free Agent, he might possibly hav forborn a Matter of Such infinit Importance, but he was caried to the utmost Height of all possible Glory with a Desire enflamed with infinit Beauty and with such Zeal preferred the most Excellent things that he would not for all Worlds, hav swerved one Hairs Bredth from the Mark of Perfection, or fallen Short, in the least Imaginable degree, of Infinit Excellency. This is koi,non e;noion,1 a Common Apprehension Engraven in evry Soul, a stable Rule, a fixt Principle, an universal Law in the Nature of things, That the Best should be desired, and the Worst refused. it is the Basis and foundation of all Laws the Impartial Measure of Integrity; which if it be Shaken, all Wisdom, Justice and Holiness is endangered, if it may be dispensed with even in God Himself. Nothing is Holy, nothing pure in its Essence: but all is Arbitrary and uncertain. The Principal and Grand Law of Nature (the Righteousness of which is as the Great Mountains which can never be moved, in the forsaking of which all Iniquity and Sin Consisteth, and by which God is willing to have his Actions scanned, whether they be Righteous or no,) is this that followeth. Good is to be Beloved, and Evil must be hated. The Best is to be chosen and the Worst refused. The Better is to be preferred abov the Worse. Not to do which includes all Folly, and Impietie: In the observation of which all Religion, and Right Reason is founded: for Want of which, All Atheism, Infidelitie, and profaneness is Introduced, Scepticism, and Ignorance, and Dimness and Error are continued in the World for want of this one Observation. Had it not been for this Rule, that the most lovely things were most to be beloved it had been Indifferent with GOD, whether he had Created or no. Tho not to Creat was an Infinit Evil, it would Not be Material: tho to 1

Should read e;nnoion .

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Creat in a perfect Manner was infinitly Good, it would not be lovely: There had been no Lov of Good or Evil in the World. To Lov a grain of Goodness as much as it deserves, is Just. To lov another Grain, is but to Lov a Grain of Goodness with a Grain of Lov more. To Lov ten thousand Portions of Goodness is no more then to giv evry Good object the portion of Lov that is due therunto: more Lov is due to more Goodness. So that it is as Easy not to Lov Goodness at all, as not to lov more goodness with more love, and to Lov the Best best of all with the highest Affection is as necessary as to Lov the least Goodness at all. The Lord is Holy in all his Ways, and Righteous in all his Works. All Nature is unanimous in carrying Power to the most Excellent Actions. To do the Best was infinitly desirable, It was impossible a Temptation to the Contrary. All Allurements stood on that side where Excellency lay: on the other side appeared nothing but causes of Dislike Aversion and Deformitie. Glory and Blessedness were enthroned in the End of the Race to which power tended in hastening to perfection: the Glory and Blessedness of the Divine Essence, objected before his Ey as the End of his Endeavors, and the innumerable Hosts of Creatures which were all his Treasures. Whose Worth and Excellency, whose Beauties and perfections, whose Joys and Praises allured him to the Creation: But Vacuitie, Vanitie, Darkness and Horror were on the other side, and nothing to be gained but Loss and Deformitie. Do you not See that all Demonstration lies in the utmost Height of things, and that nothing is Infallible, but what is Incredible, or at least seemeth so? and that nothing is possible, but what seems Impossible to be proved? This ariseth from the Nature of GOD, which hath made the Truth infinitly Sublime, and far abov the Reach of all Hyperbolies: tho they be ka,q’ u`perbolh.n eivj u`perbolh.n. Hyperbolies piled one upon another as the Apostle Speaketh up to the Heavens:2 Truth soaring abov them all in the utmost Extremities of Bliss and Glory, being Infinitly deep, and Clear at the Bottom, it is no where Truth where it is Imperfect. They that see to that Middle, Converse only with base and Feeble things: They See not the Truth and therfore cannot Demonstrate it, becaus Truth is not seen in vile and feeble Things. A Glaring Image and a Shadow they discern, but all is muddy and Superficial, where things appear but mean and of small and of finit value. For remissness is Inconsistent with the purity of God. The fervor of his Lov, and the Extreme Ardor of his desire, wherwith he is carried to Infinit perfection, is his real puritie. The Lov of evil, or the Abatement of his Affection to the Best of things, or the slackness of his Endeavor and Desire, any of these had been like Dross in his Brightness; Admixtures of unprofitable Dirt, Savoring of the Evil that is in doing Nothing, But in God, who is all Life, there is no Death, or defect at all. What may we think is the Life of GOD? Is not to Live, and to be doing neer akin? Verily the Best of Lives is allwayes to be doing the Best of things. God no doubt leadeth the best of all possible Lives. Certainly therfore he is doing allwayes the best of all possible things. And not only so, but doing them in the best of All possible Manners, that is at once doing, seeing, and Enjoying them. Aristotle defines Happiness to be the perfect Action of the perfect Soul according to 2

See 2 Corinthians 4.17.

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perfect virtu in a perfect Life. Virtu is perfect, when evry Excellency in evry object is fully and Exactly answered, when in Evry Action all the Rewards and obligations are Weighed, and all that done, which ought to be don; and nothing els, upon Consideration of all those Reasons that call us to the Best and most perfect Actions. Perfect Life implies an Extent of the understanding to all objects, and the perfect Exercise of our Affections in the utmost Height of fervor and Intention upon all the Single Excellencies, or Qualities and Circumstances of all Objects in all places. Infinit Life is Infinit in Extent, and Fervor, and is Infinitly Carried to infinit Actions. So much of the Life of God may be Esteemed Wanting, as there is Wanting in his Action of Infinit Perfection. Nothing can tempt him to diminish a Syllable from the Perfection of his Work, but all things allure him to make them, and to make them perfect. There were no Worlds, nor Riches, nor delights, nor Honors for the sake of which he should refuse to creat the World. No Beauty that way towards, no Goodness, no pleasure, No Gain, nor profit in forbearing. Sloth and Idleness indeed there was, but no Wisdom in abstaining from the Creation of good Things. All Eternal Idleness is an uncouth thing: and the Life of Power is Operation. All the Pleasure of Life, All Worlds allured him to make them. all Angels and Men, all Beauties and perfections all Delights and Treasures, all Joys and Honors allured him to make them. All that he Saw his Omnipresence and Eternitie Capable of, Invited him unto them. His own Wisdom, and power allured him: So did the Hallelujahs, and praises of all his Creatures. His own Goodness pricked him on: and the utmost Heights being most desirable, were most pleasing. He Contemplates the Perfection of the Eternal Act, which he hath Exerted, and rests in the Beauty of it with Joy and Complacency. It was Infinitly profitable Honorable and Glorious. He did Infinit Right therin to him self and us, and to all his Creatures, in creating them. He became Glorious and Great therby, and was what he became from all Eternitie, becaus from Eternitie he determined, and Acted so. He became Wise and Good therby. It had been Infinitly foolish, and evil to hav let the Act alone, which produced all: but twas infinitly Wise and Blessed to perform it, we are raised up therby to the Injoyment of infinit and Eternal Happiness: and therfore he did Exceeding great Right to us therin. To all the Creatures he did Right, by giving them their Existence, endued with such a fullness of perfections and Excellencies. Thy 3 Mercy O Lord is in the Heavens, and thy Faithfullness reacheth unto the Clouds. Thy Righteousness is like the Great Mountains, thy Judgments are a Great Deep: O Lord thou preservest Man and Beast. How Excellent is thy Loving Kindness O God! Therfore the Children of Men put their trust under the Shadow of thy Wings. They shall be abundantly Satisfied with the fatness of thy House, And thou shalt make them Drink of the River of thy Pleasures. For with thee is the Fountain of Life, in thy Light Shall we see Light. O Continue thy Loving Kindness to them that Know thee, and thy Righteousness to the upright in Heart! Let not the foot of Pride com against me, nor the Hand of the Wicked remove me.4 The infinity we Speak of in Gods Works, is not an 3 4

Marginal gloss: Psal. 36. (See Psalm 36.5–11.) Psalm 36.5–11.

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Absolute, but a Relativ Infinity: Such as a Sand is Capable of: It is like the Value in our Saviors Merits, of infinit Importance yet not a Deitie. The obliquitie of Sin is infinit, and so is the Excellency of that which is Eternaly Serviceable to God, Angels, and Men for innumerable Ends and purposes. We aim at the most desirable and Convenient Infinity wherin the Glory of God will appear, and the Good of Men. We hope before we hav done to make it Evident that Gods infinit Wisdom hath So prevailed, that Eyther Evry thing is infinit, or Better. That Evry thing Is the most Absolutly Compleat in its place, that it possibly could be, that we hav the Best of all possible Laws and are in the best of all possible Conditions, in all estates are Infinitly obliged, and Endebted to the Deitie and are truly Capable of Infinit Blessedness. That a Relativ Infinitie, when once there is an absolute, is the best of all that can be desired. And that the Infinitie of God is so far from Excluding other that it is the Real Cause of innumerable Infinities, and does Necessitate their Existence, being infinitly Active, and productive of them. Many Such things we have to speak But thus much for the Efficient cause.

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Cap. XVI. An Objection answered implying that Almighty power cannot Exert it Self. Another Solvd touching Gods Infinitie.

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It is a large field that we are tracing over, wherin all Holiness and Glory and Peace and Blessedness, are to be discovered all Wisdom and Goodness unfolded all Truth and Nature explained, the foundations of Religion disclosed, and all the Concerns of God Angels and men revealed. The Reason of all these being couched together in two Points, God is infinit: and his Goodness is his Essence. The Reason of all our Joy, Obedience, Faith and Love, the Reason of Gods proceedings in all his Ways, His Invitations, and Causes Caresses, his promises and Threatnings, his Labors and Endeavors, by Prophets and Apostles; the reason of all their care to win us to the Knowledg and Lov of the Truth, the true Reason of all our Ambition, Curiositie, Desire, and Insatiable Avarice, the reason of all our Affection and Labor hang on these two Transcendent things, first that Gods Goodness is Infinit; and Secondly, His Infinit Goodness is ours. Like unto which are these two, His Kingdom is Illimited in Extent and Glory; And it is the peculiar possession of evry Soul. Its valu and our Interest in it are the Sole reason of all Obedience, nay of all Law as well as Duty and Desire. It is the Secret Right and private Estate of evry person. Evry ones Interest is infinit in it. We feel our Right by a tacite Instinct, and our want of it by open Experience. Hence arise all those Grudges of Nature, which are no other then Secret Repinings at its open Wrong. The Soul feels it self deprived, and bereaved of a Kingdom infinit in Excellency and (tho it Knows not how, nor why) is always tending towards it, and is sore Afflicted. Discontentments and Complaints are in the Bosom, becaus it perceivs all things are not, as they should be, its own peculiar Enjoyments. it Knows not whom to accuse, nor what to rectifie, nor how to remedie the Cause of its Displeasure. Methinks I should be Infinitly Beloved, saith the Conscience in it self; And that the God of Lov should Manifest himself in Goodness; that I should be caressed and Exalted and honored, and magnified, and made Supremely Blessed and that his Wisdom should provide Him a glorious Kingdom, and his Goodness make it mine by his Bounty. My Spirit tells me there should be infinit objects of Delight and pleasure. and that the Divine Essence should prepare most Bright and Blessed Realities within and beneath and beside it self and make all mine, and magnifie it self in me, and me in it self, and do all for me, and before me. We know not where the Fault lies, but are apt to charge God Foolishly. For GOD hath prepared all these; tho we perceiv it not. The Fault is in our selvs. We are unrighteous and pervers, Blind, and Corrupt, Disorderly and Rebellious. We see not the Glory of his Kingdom, we valu not the Excellency of his Lov, we behav Our selvs frowardly and Scorn to prize those things, which he freely giveth, or to delight in the Greatest and Best Enjoyments; becaus they are effects of a Bounty and Goodness that shineth forever. Becaus we are prevented with his Blessings; We discern not their Necessity; nor

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understand their Excellency. We unjustly Prefer things rare, and Scarce, things Litle, and vain, that are not given us, before all the Great and Glorious Blessings of God and Nature, that are truly bestowed on us. His Infinit Bounty hideth it self in its own Infinity. it is lost in its freedom to us; Had we not the Sun we should esteem it: were the sea unmade we should desire it. The sight of our Eys and the Health of our Bodies, would be more sweet and desirable if they were absent from us. It is a strange thing that a Blind man should see the valu of his Eys, better then one that has them. becaus men are Lazy or Distracted, and so Seldom Study the Works of GOD, and the powers of the Soul, becaus they so litle acquaint themselvs with his Attributes and perfections, and So rarely Meditat upon his Holy Laws, and Ways, instead of Receiving his Gifts and Bounties quietly, with Knowledg and Gratitude, They Cavil at their Greatness, and scorn their Presence. and disturb the Stream of his Goodness, and defend their unbelief by many Arguments. It is unconceivable into what a Depth of Miserie we are faln. We are alienated from the Life of God through the Ignorance that is in us, and so horridly Ignorant that Gross thick Darkness Covereth the people, And there is a Vail over the Face of all Nations. Those things that are most Clear and near, being unknown; and those that are infinitly Easy thought impossible. Those that are Infinitly Safe, are thought dangerous; those that are infinitly Convenient, are thought absurd: those that are Natural, we account Strange, and against Nature, and those that are truly Best are feared as the Worst in all nature. God who is Infinit and Eternal in Glory is seldom considered. He that is Everlasting is a Wonder. It is a Strange thing that he who is all Act, should Wholy Exert his power: that he that is Infinit Lov, should giv Infinit Riches, or he have an Infinit or Eternal Kingdom, that is Infinitly Blessed and Glorious. We Measure GOD by our selvs, and becaus we are finit, would limit the Deitie in his Operations. We deny that Allmighty power can do Infinit things, and by our unbelief it is com to pass, that we quarrel at the Greatness of our Happiness. The Principles of Reason, the properties and perfections of our Souls, the Inclinations of Nature, and the Highest Interests of Humanity are all involved in our Fall, and buried in its ruines. Our Hopes are nipt in the Bud for fear of presumption, our Desires Crusht in the Growth with pretended Pietie. A Modesty prejudicial to nature is affected by us, we gag our Dissatisfactions and suppress their Clamors, we renounce our Libertie, and giv up our selvs to an implicit Bondage, we see not the root of our Discontents and yet in the midst of all this Corruption we are as Confident and Dogmatical, as if we had all the Light of the Holy Angels. Some Men say that Almighty power can never be Exerted. A Strange Paradox; And the Reason they giv is as strangely Absurd: Its Infinity hindereth it Because Almighty power is Infinit, they verily believe it unable to Exert it self wholy forever. And they think their Arguing to be plausible, thus: Power Infinit can never be Exhausted. Should God Creat a Sand, he is able to Creat a Sun, and then a Creature as far abov the sun as the Sun is beyond a Sand in Glory and Perfection; then a Creature abov that, and so onwards forever. A Man, an Angel, a Cherubim, a Seraphim, a Throne, a Dominion, and the later higher and more Great then the former. Having made these, he can proceed, if it pleaseth him to Creat Innumerable orders and Gradations more, evry one of which shall be still

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more Sublime and Excellent then the former, without any Limit or End of Perfection. If we Say, he hath done it, they deny it again and stiffly affirm it to be Impossible. And yet they say he is able to do it. Note their Contradiction. For tho they think it possible for Almighty power to proceed Endlessly, in making things more and more perfect, yet will it never come into their thoughts how he Should attain the last of all those things he is still able to make. His Almighty Power can never come to the End of Eternity, and therfore neither to that End of it self in its Operations. tho it is able in it self to make them, yet it cannot make them bec: beginning at the smallest and proceeding by degrees, it can never come to the highest and the greatest. But is it necessary to begin at the smallest? may not the Best be made first? they Consider not, that Almighty power can do that at first, which it can do at last; Nor well Remember, that Wisdom beginneth with its End, and conceiveth the Idea of that first for the Sake of which it determineth to make all other things. It is a Common Maxime; that that is first in the Intention, which is last in the Execution. And tho God in proceeding by finit Steps, can never arriv to an Infinit End; yet his infinit Power can arrive to an infinit End (if it will) at once. All Eternity may be spent, in proceeding by limited Perfections. If one be made to Day, a Greater to Morrow, a Greater the Next Day, it may go on for ever, and never come to the greatest of all. But change the order and begin with the last, the Best will in an Instant be attained. He is as able to make the Sublimest Creature which his Ey seeth in a moment. All Possibilities throughout all Eternities are at once present before his Ey. His knowledg is infinit and extendeth to the very last of them and if he pleaseth, he can in the first Moment of Time produce an Existence, that Shall Include the Perfections of all Suns, Elements, Heavens, Stars Angels, Men, Arch Angels, Cherubims, Seraphims, Thrones, Dominions Ages, Kingdoms, and Eternities. And this he did: [ 1For at first he begot his Son, abov all Creatures Blessed for ever.2 Who is the first Born, and Beginning of Evry Creature, a Being, that has all the Glory and Wisdom of God within Him. All the Perfections and Excellencies of the Godhead are in him Bodily. Can any thing be more Excellent then that in which are hid all the Treasures of Wisdom, and Knowledg, all the Perfections of God, and all Possible Creatures? Yet this in an Instant was first Compleated. Can Almighty power do more? Is it not wholy Exhausted here? It is inexhausted and undreinable, if we Measure it by Finit Rules: but if it riot in the Excess of Infinities, nothing in it self is able to hinder it: It is all Power, and all Power is able to exert it self: and the Act is the Son of that Power into which it is exerted. It may be undreinable, but when all infinities are attained, it is already Perfect. Becaus it is Infinit, it is able to do Infinit things. Its Greatness is not its Impediment. Infinit in Duration, Infinit in Extent, Infinit in Number, infinit in use, infinit in Excellency those things may be which Almighty Power is able to performe.3 Let us look into particulars a litle. Almighty Power can make a thing that Shall Continu a Day, another after that that shall continu a year, another that shall last an Age, a Million of Ages, a thousand Myriads of Ages, and more after more that shall continue still longer 1 2 3

Bracket is not closed. Marginal gloss: The Generation of the Son of God is the full Exertion of Almighty Power. Marginal gloss: Infinit Duration is an Illimited Effect of Almighty power.

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and longer: yet can never exert it self wholy by Addition of more Ages to the former, viz: while it bounds its Productions within any Period. But if it pleas to make a Thing Immortal, that Shall hav no End at all but Continu for ever; beyond that there is no Continuance. All that is possible is here attained; His power is Infinit and infinitly Exerted in that particular. So in making a Being; his Almighty power can make a Thing able to See one Object, or an Hundred, or a Thousand, or Ten thousand, but if it make a thing able to Know all objects in Heaven and Earth, Visible, and Invisible, Temporal and Eternal, Actual and possible, yea Impossible, all in himself and all in his Creatures. His Infinity, his Eternitie, his innumerable Perfections and all things else, Beyond all, there is no progression. The goings out of this Power are Everlasting, it tendeth and reacheth to all Eternity. An Infinit Intelligence may be made in a Moment. And So for Extent his power may be Exerted. An Infinit Number may be made in an Instant, which could never be attained by making one after another. for he can act in ten thousand millions of places at the same time: nay wherever he is in his Omnipresence. Infinit Excellencies are not by Pauses and Intervals or by successions of Addition, but at once and together Infused, if he pleaseth. One would think one Creature of Infinit Duration, and Extent especialy if Endued with infinit Excellencies, to be all that could be made. But to Shew that Almighty power is Infinitly infinit in its Operations, infinit Millions of Such Creatures might be and perhaps are made. For GOD being Indivisible, and wholy Evry where can Communicat him self to a Creature, that fills but a Centre, and at the same time make Innumerable Creatures in evry Centre of his Omnipresence, evry one being made the Temple of God, or the Comprehender of all to Enjoy him wholy. Evry one of those will be the Absolut End of all things and comprize in it self all Excellencies of Angels Seraphims Cherubims and men, and Enjoy all in him for ever. Being Immaterial, Invisible, and Spiritual, they will be all penetrable, and Innumerable Multitudes of Such Spirits may be in the Same Centre. and for ought we know, evry one like Jesus Christ who is the Glory of the father. GOD is Infinit in giving himself: In giving all Angels and Men to one, in giving the World, in giving Heaven and Earth, Kingdoms, and Ages, and their Glory he is infinit: In giving all these besides himself, and Him self with these he is more. For all these joyned with him self are more then him self alone, for as much as they are distinct Beings beside him self. not more by Way of Comparison, but more by Addition, nor so much by Addition more as by Inclusion. for in giving him self he giveth all and all in him self. They cannot be divided, otherwise. In giving us him self and all his Creatures, he giveth us more then Infinit, bec. himself is Infinit, and they are given with himself. All the Streams with the fountain are more then the fountain alone. All his Works with himself, or himself with all his works, more then him self without them. All these he giveth forever and ever: and tho we enjoy them in time, when we see it all, his Act is Everlasting. He giveth all Eternaly to one, and perfectly to evry one, but resteth not here: He maketh one to enjoy all in himself, in evry one again. Look how many persons there are that enjoy all, so many other selvs hath evry one to be Blessed in; and the infinit multitude of all their Enjoyments, besides his own is his Enjoyment. For the manner of our felicity or the Way of Enjoyment is (if

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possible) greater then the Matter, more Divine, and more Glorious, infinitly more Inriching our Happiness, and his Kingdom then all the objects we other wise Enjoy. But they object, that nothing can be infinit only GOD. Truly, Speaking of an Absolut and Compleat Infinity, nothing but God is Infinit. He that is infinit Evry Way, is the Supreme, and Sovereign Deitie. But an Infinit Line, an Infinit Superfice, an Infinit Body does not Import the Notion of a God, nor is it evry way infinit. It is not Impossible, but that God might make An Infinit Body, filling Infinit Space with its Illimited Matter; Supposing such a Body, another could not be made, becaus the first would exclude it: but his infinit Essence would be consistent with it. which sheweth it not impossible for two Infinites of different Natures to be Coexistent. Howbeit, to shew that a single Infinite does not include all that is possible, but may it self be infinitly exceeded with Infinities infinitly more perfect, supposing such a Body. It is manifest it would be Infinitly short of his essence. Which is Infinit in Wisdom and Power, and Goodness, not in naked Bulk or Extent only; It is infinit also in Blessedness and Glory. In Life and Beauty he is infinit, not in length and Bredth. yet in Length and Bredth he is infinit too, tho indivisible and without Dimensions. His Eternity is infinite, and so is his Lov; as well as the Height and Depth of his Essence, and his Holiness as well as his Omnipresence. His Perfections are Innumerable, and evry Perfection in his Nature Infinit. Nothing but that which is Infinit in all Perfection can be a Deitie. It is a poor Conception, and unworthy of God, to think him Infinit in one respect; He is Infinit in all, as far abov a Single Infinity as that above Nothing. A Creature may be infinit in som respect, but is truly finit, becaus not Infinit in all. The more August and Magnificent Conception of God, is to look upon him as without Beginning, the Author and Fountain of all Perfection, the Father of Lights, and the Giver of evry Good, and perfect Gift, independent in him self, and the Lord of all things, by a Primitiv and Original Right illimited and infinite not by Donation, or by Participation. The Sole Benefactor of all Worlds, to whom all his Works are Infinitly obliged, from all Eternity and for ever Perfect. These are things in which no Created Being can claim any share. It is Absolutely Impossible to Translate them from that Individual and Eternal Essence wherin they are, to any other Whatsoever. We may receiv of his Fullness Grace for Grace: But we can never be the Sole Authors and Fountains of what we Enjoy, nor be Independent of our Selvs. His Eternitie, His Wisdom, His Blessedness, and Glory may be Communicated To us, but the more we receiv, the more we are obliged: And the more he gives, the Greater he is. To be Infinitly Admired, Beloved, and Adored, to hav an Infinit Number of Sons and Daughters, an Infinit Kingdom, Infinit Treasures, infinit Subjects, and Infinit Joys is Suitable with his Infinit Greatness. I see no Inconvenience that can possibly arise from the Infinity of his Works but an Aptitude and Convenience as Infinit, as themselvs. Neither is there any Real caus of fear, least his Creatures should be too Great and too near, lest they should grow presumptuous, and overtop his Excellency: For in all this Greatness they depend upon him still, and if they grow Rebellious, he is able to chastise them nay to Annihilat them in a moment. This is the fear of a pusillanimous Spirit, that measures the Godhead by his own Weakness, and

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dares do nothing Eminently Great and Good out of a Dastardly Conceit of the Danger that may arise, from those whom he trusteth with too Great a Power. Infinit Lov hath none of these Timorous and base Apprehensions, it Intends and pursues its own Satisfactions with Infinit pleasure, and makes its object Infinitly Great and Amiable, and Sacrifices its Authority and power therunto, with a becoming Confidence, and a security equal to its own Greatness, being sure it shall continu Infinitly abov it, and by Exalting it Infinitly, make it Infinitly beneath it self which is the Donor. Lucifer did indeed abuse his Glory, by making that an occasion of Elation and pride, which in it Self was a cause of Deeper Humilitie. Had he remembred how out of Nothing he was raised to that Essentiall Glory, the Effect of his Greatness had been higher veneration, Amazement and Love, obedience and Gratitude; all his Envy had been Removed, and in GOD, he had best Enjoyed the Glory of the Deitie, Admiring and adoring that Infinit Lov that So promoted him. A voluntary obedience founded upon Infinit Causes, a Transcendent Complacency in God, a delightfull ardor, and Zeal for his Glory, a Lov to his Essence, that will move us to Sacrifice our selvs for its preservation at any time, and always to its Pleasure a free subjection with Infinit Respect, Alacrity, Devotion, Joy and Thanksgiving, wherby, even while we sit in his Throne, we make our selvs his foot stool, this is the End of our Creation; but too Good to be understood, this being the only Honorable and Acceptable Way, wherby we can be Humble, and freely beneath him. While we are Infinitly near, we are Infinitly far off. And the Glory of our high Estate doth make its Enjoyers more meek and Lowly. That which pleaseth him abov all other things is the Voluntary Subjection of the Soul, that from the height of infinit Glory humbleth it self to Nothing before him, and maketh no account of it self in Comparison of him; whom it is by Lov and Gratitude enflamed to delight in, bec. in his Blessedness it feels its own and is more tenderly concerned in his Glory. All its own Pleasure consisteth in his: and it can never die while its Greater and Diviner self is forever Blessed. The objection proving it Impossible that there should be two Infinites, becaus the one will Limit and bound the other; is So Gross, and Savors of so much Earth, that it is not worth our Noting. It dotes upon Matter and proceeds upon a Supposition too Absurd, and Carnal. That two Gross Bulks should be Infinit, is a Contradiction, as we have before observed. The one is an Impediment to the other. Two cannot be, and that one should be, is Inconvenient; An infinit Bulk is extremely inconvenient, becaus it would shut all other Beings Material out of place. But that the omnipresence of God could not be Infinit, if an Infinit Bulk were made, or that his knowledg should be Justled by it out of his understanding, followes not at all: Rather the Contrary, becaus his Omnipresence is purely Spiritual, and Capable, and transcendent; Wherever It is, a Body might be made, and becaus it is Infinit, an Infinit Body. For a Body and a Soul in one man are as Inconsistent, as these Infinities. Spiritual Infinities are so far from Impeding, that they promote each other, they mutualy Establish and magnify themselvs. Infinit Knowledg cannot be without Infinit Objects; Infinit Blessedness without infinit Treasures; Infinit Goodness, without infinit Emanations; Infinit Joys, without Infinit Causes.

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Cap. XVII. The Glory and perfection of Gods Kingdom discovered by the Material Cause. That all things Actual, possible and Impossible are Subject to the power and Dominion of GOD.

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It is Impossible to See the Kingdom, but we must believ, and admire the King. The Glory Wisdom, and Goodness, of God, his Holiness and power, his Greatness and perfection appear so Brightly therin, that we cannot but see his face as it were in the Appearance of his Dominion. His Magnificence and Perfection enrich it, and are Represented by it. His Highness in its presence is apparent, but in the Absence of his Kingdom it is taken away. The Cause is in the Effect, and the Effect in the Cause. The glory of his Kingdom is the Light of Heaven, the Joy of Eternitie, the Desire of Ages, the Expectation of all Nations, the Honor of GOD, and the Happiness of Men; the Beauty of the World, and the Perfection of Beauty; the Delight of Angels, and the Joy of all Generations. It is the Caus, and object of all my Satisfactions the Enlargment of evry Great and Holy Soul, the Habitation of the Blessed, and the Home of Diviner Spirits, the Contemplation, Wonder, Ravishment and praise of evry Intelligence. To see it is Seraphical. It is Angelical to admire it and Heavenly to Delight in it. His Kingdom! Why It is the Condescention of him that is Inaccessible! His unapproachable Essence is made Manifest therby. He that is too high to be Comprehended in him self, appearing as it were in that Body, becomes Familiar. It is too Manifold and Great to be uttered, We will speak of it by Degrees, and take in its Single Perfections, one by one. They are refined Essences. We will receiv them quietly, and chew them Gently, that we may perfectly digest them. The first Honor of this Kingdom is that it is Gods; to whom nothing belongs, but what is Sacred. A Relation to God Exalts the smallest Existence to transcendent Height: Whose presence is so Effectual, that nothing can be neer him, but it partakes of his perfection. It relates unto God in no Mean Capacitie. As the Effect to the Cause, the Image to the person, the Son to the Father. the Stream to the fountain. This Image is no Ordinary, but a Great and Living picture: The Light of his Countenance being sealed upon it: It relates unto him, As a Kingdom to the King. A Kings Highness is in the Kingdom. As a Bride to the Bridegroom: which is the Glory and Delight of her Husband: As a Temple to the Deitie: For God doth Inhabit it. It is the House of GOD, where in he dwelleth, and is Adored. He dwelleth in his Kingdom, not as in other Temples, where he is the object of the Adorers Thoughts and Affections only. But as the Skill of an Architect dwelles in his Work, and the Face of a Spectator in the Mirror he beholds. As the Virtu of the Sun dwels in the Trees and Herbs it inspireth, and a Fountain in the stream, so does the Fullness of the Godhead lodg in his Kingdom. His Omnipresence in its Extent His Eternity in its Duration. His Essence in its Operation. His Blessedness in its Glory. His

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Wisdom in its Beauty, His Goodness in its Delight, His Holiness in its Purity, His Highness in its Sublimity, His Power in its Support; His Majesty in its August and Stately Appearance. His Greatness in its Magnificence, His Righteousness in its Government, his Lov in its Goodness, his Heart and Soul in his Lov unto it. For the Eys of the Lord are upon it Night and Day for ever and ever. It is worthy to be Seen and deserves his Contemplation. It is his own Admiration and his Joy for ever. It is the manifestation of God, It is his Blessedness and Glory. It cannot be Seen without a Vision, and a Trance, and a Rapture. O 1 How goodly are thy Tents O Jacob; And thy Tabernacles O Israel. As the Valleys are they Spread forth, as the Gardens by the Rivers Sides, as the Trees of Lign Aloes which the Lord hath planted and as Cedar Trees besides the Waters. Paradice And Heaven are but parts of his Kingdom. The Lord Executeth his pleasure in all places of his Dominion, in the Heaven of Heavens, and in the Earth and in the Hearts of the Children of Men. In the deep Abyss, in Eternitie, in Endless Spaces: All things possible and Impossible are Subject to him, as well as Actual and Existent. All those Things are in his Dominion, over which he Exerciseth his power. Whatsoever he pleaseth, he maketh Actual, possible, or Impossible. For he Surmounts and overrules Impossible Things. And it is his pleasure that they should be Impossible. Even as it ought to be ours. Things possible are before him in their possibilitie: It is possible to make Innumerable other Worlds, and to Rule them when made, in another Manner then this is governed. Other Creatures of other Kinds in Infinit Varieties and diversities are possible. It is Convenient they Should be possible, and only so for things Actual are Infinitly Better then meer Possibilities, and therfore Chosen becaus they are better. It is the Sickness of a fastidious Nature to loath Existent and present things, a disease to desire Absent and unmade. It is Corruption that makes us Antipodes to God, and an Effect of Sin, that we are Contrary to him. We think things possible better then things Actual; Wheras he thinks things Actual better then things possible: for if he had liked things possible better then those that are he had made them Actual, and not the other. His Power realy Extends to all possibilities, for by the Influence of his Omnipotence, it is that they are possible: and he Exercises his Dominion over them; bec. by his pleasure it is that they are what they are. If his pleasure be Rational, it is better they Should be unmade, then reduced into Act. For things possible in our Sence, are things which may be, but are not Existent. Nor ever will be. The Reason why, tho they may Be, they are not, is, becaus it is better they Should be meerly possible then reduced into Act. It is possible that insteed of evry Atom there Should hav been an Angel, and for evry Sand a Cherubim, but it is better, as things are, tho that be a Strange Paradox that Sands and Atoms should be better then Angels. They are better in their places. And it will be a Joy in Heaven to see them so forever. Things possible are Excellent in their places, and God doth rest with Complacency in them. In their places they are better then things Actual; that is, in their meer possibilitie. But things Actual are better to be as they are, i.e. better to be Actual, then they. For God was Infinitly Wise in refusing the one, and chusing the other. All things 1

Marginal gloss: Numb. 22. (See Numbers 24.5–6.)

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Actual, Possible, and Impossible, falling out right, pleas him in their places, and are Delightfull to him, becaus they are so disposed of, as it pleaseth him, which makes his Dominion Infinitly Great in Depth, as well as Extent, and in Height and Depth unconceivable. In Extent it is Infinit over all Actuals: For his Omnipresence and Eternitie are the Wideness of it. Infinit Relations Excellencies and Services lie Concealed in the Smallest Being, and God is there who is all in all. His Dominion being over all possibles and Impossibles, while it is over all Actuals too, and each of these filling all spaces, it is Infinitly deep in mysterious Varietie. They are all in their Kind Existent before him. For he calleth things that are not, as if they Were. His understanding being Infinit and Eternal; His Essence reacheth to the Remotest of them, and his Will, as they are, delighteth in them. All possibles, Actuals and Impossibles being in his Kingdom, his Dominion must needs be Excellent. For if things possible be Infinit in variety, and things Actual Infinitly better, How pleasing, and Glorious, and Blessed must things Actual be? GOD is Existent, and the Generation of his Son is Actual, and the procession of the Holy Ghost. These are better then all possibles whatsoever. The World and the Kingdom of God are Existent. So are Angels, and Men, those high and sacred Images of the Deitie. Infinit Goodness and Wisdom and Power and Blessedness are Existent, And the Similitudes of these in the Creatures. What can be more Excellent then these? The Antytypes are in God, and the Prototypes themselvs are Apparent in their Similitudes, as Causes are in their Effects, and Objects in the Powers Enjoying them. Which since God is Infinit in all his Ways, must be Infinitly Glorious. All Actuals and Possibles being before God, things Actual must needs be perfect, becaus God Acteth by his Essence, and all his Works are according to his Nature. He is Infinit in Essence and his Operation is infinit by a clear Consequence. His understanding is Infinit, and so is his Will. He is infinit in desire, and his pleasure infinit. Quicquid deus agit, infinite agit. Whatsoever God does he does it infinitly. When he desires, he Infinitly desires; when he loves, he infinitly Loves, when he Esteems, he infinitly Esteems. And there is a Reason why his Esteeme is infinite. When he enjoyes, he infinitly Enjoyes, when he is pleased, his pleasure is illimited, and there is an infinit Cause in the Object of his pleasure. As his desire is not without reason, so neither is its Measure. Eyther what he Esteems infinitly, is of infinit value, or there is no reason nor Truth in his Esteem. For truth in Esteem is the Equality of the Affection with the thing Esteemed, a Conformity and proportion between the conception of him that Prizeth it, and the Value of the Thing so prized. GOD is true in his Judgment, and becaus he does infinitly, he so Esteems. God is true in his desire, and becaus there is an Infinit Worth in his Object, his Desire is Infinit. God is true in his Joy, and becaus there is an Infinit Beauty in his object, his Joy is Infinit. His Apprehension is Infinit becaus there is an Infinit Depth in his object. An Even Symmetrie is the Perfection of Beauty. Almighty Power is able to do Infinit things, Illimited Wisdom knows how to Contrive them, and Infinit Goodness is willing to Compleat them. Which when they are Compleated, and made perfect, by these three great Principles of operation,

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there is no Reason but infinit Blessedness should Infinitly Esteem, and rejoyce in them. Our Happiness is Infinit, becaus the pleasures and Joys of God are Infinit. It is the Pleasure of Almighty Power to exert it self, and its Infinit pleasure to be infinitly Exerted. Glory is the End, and that which is Infinit, the Infinit End of Gods Atchievments. It is Wise to gather Treasures, and infinit Wisdom to be Lord of Infinit. If there be any Change, when Almighty power turns into Act, the Act is its offspring and that is infinit. When Almighty power is wholy exerted, the effect must needs be Eternal, and Endless. The Act in it self is the Substance, and the effect its Shadow. The Work produced is one thing, the Act producing it another; But there is a Resemblance, that is fit and absolute between them. The Nature of the Act standeth in one thing, the Nature of the object in another. The Glory of the Act is one, of the Subject another. The thing perhaps is Solid and Material that is wrought; the Act is Invisible, and the Essence of it Spiritual: for the substance Of the Act is its pure Motion. Almighty power turning into Act, produceth an Infinit Effect in two Respects. The one is Essential, the other is External, the one within it self, the other Consequential. The one is Identical, the other different. The one is the same with the Act it self, the other distinct from it. The Excellency of the Work dependeth upon the Act, wherby it is produced. The Glory of the Act is the Cause of the Work, and of all its Glory, depending only on it self, and of it self proceeding to its object. The Act of God is Eternal, an Infinit Fountain of all Good things, filling Eternitie with Living Streams. What is so perfect in its Fountain, cannot be mean in its Emanations. The Works of God are Wisdom and Goodness Embodied as it were in Effects. Almighty power, and Infinit pleasure invested in their operations, Glory and Blessedness shining in the Fruitions of their Joys and Treasures. Living streams of Gold and Silver run along in evry channel, a Deluge of Excellencies in their Life and Perfection enriching, and if not Exceeding yet filling and making his Omnipresence an illimited Ocean of Delight and Pleasure, as free and Easy as if nothing did fill up the Space of Its Existence. It surmounteth and Enjoyeth all. Tis the Air wherin we breath, the Region of Delights, and the place of Heaven. If it be better that the World should be limited, it is so: but his Kingdom is Endless: for his omnipresence reacheth on and extendeth for ever, and the Vacuitie that is, is a delightfull Spectacle. Yet in truth there is no Vacuitie. The pleasure of God evry where, tho there be nothing else. forbidding the existence of meaner Things, in order to the consummation, and Perfection of the universe, it is most glorious. His Wisdom, his Goodness, his Holiness and Blessedness, his Glory, and power are truly evry where, and the place where these are cannot be Empty. All Eternitie and the Amplitude of Illimited Space in all Its Extensions is full of Love, and is fraught most Glorious and delightful Beings. All which are made to Entertain us with Abundance of Immeasurable Objects. Whose Nearness to the Soul, whose Intimacy within, whose Lustre and Glory, whose Sweetness and Life, whose Power, and immortalitie forbid us to be desolate in any of our Solitudes: What is perfect in the cause, cannot be Imperfect in the Effect. The Glory therfore of the Efficient Cause is an object of our Joy, and a desirable Object of our Contemplation.

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Cap. XVIII. Of the Matter of the univers. Matter is the very Dreg, and filth of Nature. Divested of its uses. but the Matter of Gods Kingdom most Glorious. A treatice of Atoms.

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The Matter of the World, and the Matter of Gods Kingdom are distinct things. The Matter of the World is only Corporeal: But things Spiritual may be the Matter of Gods Kingdom. For all the Objects and Subjects in it are the Matter of it. The King him self is a Part of the Kingdom: for as much as he is the Head of his people. All the Territories, and Treasures, are palpable Matter in any Kingdom: So are the commodities and Fruits of the Land. upon which account all things in nature are the Matter of Gods Kingdom. GOD him self being a part of it; his Kingdom is Infinitly Divine and Sacred. The Subjects being part of it, Angels and Men are here Considerable, with the Glory of their Essence. The Territories are partly visible, partly Invisible; The Visible are the Sea and Land, Heaven and Earth, Kingdoms and Ages. The Invisible are the Omnipresence and Eternitie of God. Whether the visible Territories be limited or no, is a Question; It is Manifest the Invisible are Infinit and Eternal. The Treasures are all the Affections of Men and Angels, the Attributes of GOD, and the Joys of his Kingdom. The Subjects are all of them the Divine Image, and the Sons of God. The King Is Incomprehensible in Wisdom Goodness and Power, in Lov and Majesty in Beauty and Glory. The Kingdom is his Household and Famelie. Their Duties are the Quintessence of Felicitie. The Rewards and punishments Eternal. All is Extraordinary, and Transcendent in this Kingdom. We will begin with the Matter of the visible World, the vilest and the basest object that is in it. Matter in General being either Physical, or Metaphysical. That which is Physical is Corporeal Matter; Metaphysical being any object, or Subject, whose Existence is the Ground work of its Form and Perfection. For even in things Spiritual there is a Distinction between the Essence, and Existence of Evry object; the Being, and the Manner of its Being; the Subject it self, and its Qualities, or Accidents. The Subject it self being as it were the Matter, and all its Qualities and Accidents, that difference it from other Things, the forme. The Matter of the Visible and Corporeal World Is a Tangible Existence, Tangible Existence being the most proper Notion of Corporeal Matter, and the most Expressiv of its Nature. Matter in it self is not Capable of any varieties, or Degrees of Perfection. All Matter without its Form is but one: For it is the Form that puts the Difference between things, and things. Corporeal matter with out Form being uncapable of much Consideration, and therfore not fit to be handled in any Treatice. The Truth is, it cannot Exist without Som Form or other. It must Eyther be united or Divided. If it be united, it Constitutes a Body of Many Parts, and the Manner of its union will produce a Being under som

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Kind of Form. If it be Divided, the Division must be eyther absolute, and Compleat, or partial and Imperfect. If it be partial and Imperfect it is divided into parts evry one of which hath within it self a Number of other parts, that are undivided. If the Division be Compleat, all the parts are Absolutely divided to the utmost of their Capacitie, and are in their Several Capacities wholy Indivisible, becaus having no union of Parts within them, no part hath parts out of parts within it self, wherinto it may be divided. So that the parts of Matter throwly divided, will be realy Indivisible, and fitly bear the Name of Atoms, Which som think to be the first Matter of the World. The first in order of Nature we may Conceiv them to be, and they were not Incapable of Being the first in order of Time. Had they been made in a separat and loose Estate, a Number of Invisible Sands, or particles, being Scattered and dispersed in Imaginary Space, before their reduction to order and forme, they had been before the World in order of time. But the Word of God, by which we understand that the Worlds were made, telling us that they were Created in a Masse, or Chaos, we are taught to conceiv them united in their Creation, so that in order of Nature they are before their Effect, but not in time, the whole and the Parts being Created together. What these Atoms are, and how they may be Defined, It is Expedient to Know: becaus they are the matter of the Univers.1 For whether united or Divided, yet still they are, having an intire Essence evry one in its distinct Existence. The last and utmost Particles into which any Body can be divided, being as truly Atoms in their union, as in their Separation. For tho they are Immediatly neer to one another, and quiet in their Contact, they may as distinctly be Conceived, as if they were asunder. Their Inward Existence is allwayes the same, whether they touch one another, or no. Taking them asunder therfore in our Thoughts, and considering them in themselvs. An Atom2 is a Physical Monad, or an Indivisible and Tangible Realitie, of No Dimensions parts, or powers, but meerly passiv, and a Seed of Corporietie. That Such as these must be the first Matter of the univers, is apparent, becaus that is the first, into which all Matter is last divided. For all Matter may be divided, till we come to Parts Absolutly Indivisible. There the operation must of Necessity ceas, for it is a Contradiction That any thing Indivisible should be divided further. If they be Absolutly Indivisible, they must be Infinitly small. 3 For Almighty power cannot divide what is Absolutly Indivisible, yet can do Infinit Things; It knows no Bound, nor Limit in Working, but rests in Attainments allwayes Infinit When it Exerteth its utmost in things great or small. Almighty power therfore being able Infinitly to divide any Being, the parts into which it is divided being Infinit in number, Evry one of them must be Infinitly Small, and being so small as that it become Indivisible. If it should divide the parts one by one, in a Successive Order, it would be accomplishing the Work to all Eternity. But if it pleas in an Instant to divide them all at once, and to will them 1 2 3

Marginal gloss: Atoms are the first matter of the universe. Marginal gloss: An Atom defined. Marginal gloss: That Almighty power can Creat an Atom.

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Asunder, in the moment of their Creation, this it can do as easily, as creat them united: No two of them being so confounded, but they are distinct objects of his Will and knowledg, infinitly Subject to the disposal of his power. That Gods power Should be Infinitly Magnified in all the Heights and Depths of possibilitie; It is convenient to believ; It being Infinitly Great in things infinitly Small, as well as Great. And that things infinitly Small, Should be made capable of Infinit Uses, is Suitable to that Goodness which is evry Way Illimited and Endless, as in these Atoms we shall Immediatly behold. 4 For an Atom is most Simple and uncompounded, Immutable and Incorruptible, and by a Multitude of these, in quiet, or in Motion, are all the Bodies made in Heaven and Earth, all Operations in the World being by them accomplished.5 Its Simplicitie is Such, that it is wholy divested of all first, second and Third Qualities, utterly voyd of Figure and Color. For Figure is made by an Extension of Parts, Color by a Reflexion of Light. Elementary Qualities by a various Composition of Many Atoms, producing Heat or Cold, or Moysture, or Driness, according to the Combination, union or Kind of Operation, wherin they meet. This therfore being altogether Simple and Indivisible is utterly divested of all these, and so Weak of it self an Atom is that it cannot be the Object of any Sence. Yet as its Existence So Divine and Glorious, that all the Angels in heaven are not able to Creat a Simple Atom out of Nothing, Its Essence being as Great a Miracle in nature as its Smallness. Being Infinitly Small, it is (of all other Things the first, and) Immediatly next to Nothing. Yet is it the office of no less then power absolutly Almighty to giv it a Being.6 If Almighty power then be truly exerted in the production of an Atom, how Glorious is the World; and how Infinitly deep is evry Creature in which there is an Infinit Number of Such Atoms Composing its Existence! Philosophers generaly acknowledg evry quantity to be Infinitly Divisible, and the Reason of it is becaus, there is an Infinit Number of Particles in evry quantitie. And truly if they are Infinitly Small, Infinit Numbers may be together in a visible Centre, thence they may Issue forth to all Parts of the univers, and be received there again, and meet and lodge in a Visible Unit [ 7Almighty Power is a Common Principle in its Operations, yet Infinitly Sacred, and therfore notwithstanding its Commonness ought to be as Infinitly Esteemed. By this we may conceiv the Measure of our Happiness. 8 All powers in Heaven and Earth are not able to produce the smallest Mite, it is an Infinit Work, Its Existence is a Sacred and Ineffable Mysterie, its Being Incomprehensible: yet are there Infinit Numbers of Such Atoms, as freely given, as if the Smallest Weakness in the World were able to make an Innumerable Multitude. In evry Sand, in evry Grain of Dust there is an Infinit Number, yet evry one of these is a Temple of his Omnipresence, an Effect of 4 5 6 7 8

Marginal gloss: Almighty power infinitly Great in the Smallest Things. Marginal gloss: The properties of An Atom. Its Simplicitie. Marginal gloss: Nothing less then Almighty power can Creat an Atom. Bracket is not closed. Marginal gloss: The World Infinitly Glorious bec: an Infinit Excellency secretly lurketh in evry Atom.

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his Eternity, an object of his Will, a Subject of his power, a Gift of his Lov, a Work of his Wisdom, a means of our Happiness, an Engine of his Glory. Its Incorruption is a Sacred Mysterie.9 Two things there are at the Bottom of Nature, which we desire to behold. The Root of perpetuitie Inherent in Matter, and the Spring of Action in Spirits. The perpetuitie of Matter, and the Spring of Motion being the Root and Ground of the Worlds Continuance. Both these are founded in this Infinit Smallness. For it is that which occasions the Incorruption and Immortalitie of Atoms and the Volatilitie and proneness which we find in them to Motion or Operation. It is Incorruptible, becaus already as little, as it can be. For all Corruption is a Dissolution, wherby the thing Corrupted is divided into its Elements. An Atom therfore being Incapable of Division, is beyond the power of any Resolution, and hath no Elements to be divided into. A good Embleme of Humilitie, for the least things are most Secure. Nor is any Created Power able to annihilat it. Nor Angel, nor Seraphim. If God should withdraw the Influx of his presence and power, it would fall in a Moment, Its existence is an effect of his Will. And as long as it is his Will, no Angel nor ArchAngel is able to gain say it. The Effect of his Will cannot be opposed, annihilated, or destroyed. Which shews us our Security, and teacheth us to depend upon God Almighty. An Atom being Infinitly Small, and Simple, is Immutable.10 It is not capable of any Interior Change. For being divested of all Parts, and Elementary Qualities, it cannot pass from the one to the other. An Handworme is hot in one place, and cold in another, Drie in this part, and moist in that. The parts of his Bodie are like the Skies and seas and Lands, and Rivers: All which may be severed and dispersed. While they flie away to the utmost Ends of the Earth, the Handworm may be annihilated, for its Being ceaseth, when it is resolved into its Elements, and the whole upon the Dispersion of its parts utterly vanisheth. Yet the particles that conspire to the Making of these, may continue their Existence tho they change their place, for an Atom in the midst of Innumerable alterations, in all places wherever it appeareth is still the same. Juxtaposition, Avulsion, Rest, and Local Motion is all that an Atom is capable of. When it is outwardly moved it is Immutable within. It continues the self Same Individual, the same Smallness, Simplicity, implicit Roundness, and Incorruption is in it, which it had before. In assisting Fire, or Air, or Water, or Earth, Its Internal properties are allwayes the same; tho the Grosser parts of the Composition are Changed: Even as Holy Men retain their Nature, tho they Assist the World in the Way to Happiness; in all their Applications; and Compliances with others, being as Holy, faithfull, Wise, and Happy as before. They may change their Behavior, but not their Wisdom. A Mirror of the Resurrection lies hid in this Intrinsecal Immutabilitie. The Whole is a Third thing, resulting from the union of these Simple Parts which continuing afterwards, may assist under other new Formes in the Production, or Existence of other Bodies, and bec. the Particles continue after the Dissolution of the Body which they composed the self same Parts may return again, and make the 9 10

Marginal gloss: Its Incorruption. Marginal gloss: Its Immutabilitie.

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same Individual that was before. The Same Matter, and the Same Spirits united together in the same maner, composing the very same object, that was before their Dissolution. For Time and Continuance are not the Principles of Individuation, but unitie of Matter and Forme. The same Book may be taken all to pieces and made up again, the same House, and the same Cabinet. A Single Atom being loos and free, is Infinitly prone to Motion upon the least occasion. Its 11 volatility ariseth from its Infinit smallness, and conduceth strangly to its perpetual Motion. An Atom doth not Incline to the centre at all: It hath no Weight. It is Indifferent and free in it self to any Motion. Its Quiet cannot be the Ground of any Resistence, being a meer privative. Now where all the causes of Resistance are removed, there can be no Resistence. And the least force in nature overcomes an object, in which there is no Resistance: So that the least Impression of a Mover carries an Atom, being loos and Single and disentangled, with infinit Ease. That which is moved with Infinit Ease, will ever be moved, when it is once set in Motion, as long as there is the least Impression of force upon it. An Atom in Motion will all ways move, till it is fixed and Glued to another. or made quiet by cleaving to a Body. It must be stopt before it can ceas: even as a quiet Atom would abide in Quiet to all Eternitie, if let alone. So will a moving one to all Eternitie continue Moving, if som new Accident caus it not to Stand Still. A quiet Atom upon the least occasion, being Infinitly Small, is Apt and Enclined to Conceiv a Motion Infinit, and Eternal. Neither can it be Stopt by meer opposition. A Drie Encounter Strikes it back again, as far as it Intended to be going forward. By this you may See how the force of an Atom is Continued: once moving, it forgets forever that it was at Rest and will Move, while there is Room to proceed, or Force in opposition. In evry Reflexion there is Som Repercussion; in evry Repercussion som force, som new Motion imprest in evry Reflexion. So that it is a Wonder, how an Atom once in Motion should ever be Appeased. It is easier to mov Quiet Things, then to quiet Moving ones: As Plato observes in Common Wealths: for there is less force to be over come in their Quiet then in their Motion. An Atom being Simple, cannot be quiet in one part, and moving in another; As Stones can, that hav parts Compounded. It must be all Rest, or all Motion. It is as much Inclined to Motion, in its Motion, as to Quiet in its Quiet. Being Indivisible, it cannot hav a mixt Inclination. It cannot be Inclined to Motion and Rest at the same Time. Its Nature is Changed, if it be put into Motion. Before it was Moved, it was Simply and purely Inclined to Rest; afterwards wholy Carried to Motion. This Shewes the Reason of the Restless, and Continualy Activity of Spirits: Which in the open Air move with immeasurable Swiftness, till they are opposed and reflected. They are tossed to and fro from Side to Side in the Smallest Pores of a solid Body; and never Ceas moving, till they Escape their Enclosures, and breath away, unless som are Immerged as it were in Mud and clay, or by the Intrusion. or too many are choakd up for Want of Room to mov in: For evry Body consists of Solid and Volatile Parts. Atoms united in quiet make the Solid ones: Atoms dispersed and Scattered in Motion makes its 11

Marginal gloss: Its Volatilitie.

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Volatile Spirits: Where it is worth our observation to consider that all Beauty and pleasure is produced by a Regular proportion of quiet and Motion. Its order and Measure being the cause of all. Nothing is weaker then a single Atom, Nothing stronger then an Infinit Multitude.12 To Shew the Amiable Strengths, and the Forces of union: Whose Power and Benefit may be altogether Endless. The first power that an Atom hath in relation to another, is by its own Motion to mov that which Standeth in its Way.13 In relation to a part of any mixd and compounded Body, it is endued with a power softly, tho Smartly to Smite it, and the effect is answerable to the Qualitie of the part upon which it Smiteth: In Relation to a pore, it hath a power to penetrate. By moving it approacheth, and by Smallness it Entereth. For being Infinitly Small, no Pore is Impervious therunto. Pores being Spaces of some Dimensions, and an infinit Number of such Atoms capable of lodging in the Smallest Pore. For Atoms having no Dimensions, cannot by their Concurrence, tho Implicit Roundness is their Conceivable Figure, leav Spaces between them, when they touch each other. An Infinit Number Enters the Existence of a Visible Monad, the least Particle that has Dimensions, consisting of an innumerable number of Atoms united together; These visible Monads being Compounded, and Extended in Several Figures, meet unequaly in their Conjunction, and are the occasion of Pores and of the different Sizes and figures of these. And the Various Situation of these Parts and pores is the Accidental Cause of the contexture, which giveth its Kind and Form unto things. The more close these visible Monads are united, the more Smooth and Solid and weighty the Bodies are which they compose: the more distant and unequal, the more rare and Infirme. Infinit Numbers of Divided, and moving Atoms falling variously into these Pores, of any corporeal object, from the Sun, or other fountains of Light without, according as their Number and Multitude is Greater, their force quicker, Motion Stronger, or stay longer Rarefie, Divide, Melt, Augment, Diminish, Feed, digest, expell. etc. more or lesse; Being Indifferent in themselvs, either to Stay, or com away. If they are Stayed in the Body they inform, by the Accession of more to more they are Augmented: If they are made quiet, they turn into Solid Parts of that Body: If they loosen others and flie away, they Diminish it: Thus is it Easy to unfold all the operations of Nature Mathematicaly, in things without Life especialy, Tho in Living Weights, the reasons of their Sagacity, Sence, and perception be altogether Sublime, and Spiritual, Divine or Metaphysical. The Glory of all these Atoms is, that they are Infinitly usefull. The whole World is made up of Numbers Infinitly Infinit. 14 All the Solid Parts of Heaven and Earth, Coagulated as it were, by a Portion of Atoms that are fixed and at quiet; all the Fluid parts of the Sea and Air Consisting of Particles wherin many Atoms are at Quiet, in Small Lumps; but the Lumps themselvs as it were loos and in Motion. For As 20. or 30. men may stand still themselvs yet move in a Boat by the Motion of that which carries them, so may a Mass or Heap of 12 13 14

Marginal gloss: The strength of Atoms united. Marginal gloss: The power of an Atom. Marginal gloss: Its Excellency.

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Atoms move, while the Atoms in that Masse lie quiet in their order. In fluid Bodies, the Lumps in which they are, are loos from each other, and not very firm and fixed in themselvs. In fire there are infinit Numbers of Atoms actualy Divided, no Lumps or Heaps. The Volatile Parts of Fire are divided to the utmost, and set in the utmost Motion. Which by moving themselvs, mov all other Things. The Parts of the Æther are far more fine and small, and more easy to be divided then the Parts of Water, therupon they are more volatile, and rare; as much beyond the Air in Fineness and Subtilty perhaps, as that beyond Water. It is the Glory of these Atoms that they are more Excellent in their places, then if they all were Angels. As many Immaterial Spirits may exist, as if there were none of these. But if there were no Atoms, there could be no World. Heaven and Earth dependeth upon their Existence. So do our very Bodies and Lives, and Senses. They are more necessary to us, then the Existence of Angels.

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The Works of Thomas Traherne Cap. XIX. Of Material Spirits. of the Nature of Light, and of the prodigious Wonders that are hidden in its Nature.

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No Imagination can fathom that Depth of Power, by which out of Nothing som thing is made. It is Easier to remove the Earth, then to Create a Sand, to carry up the Seas into the Air, and bring down the Skies, then realize an Atom with the Gift of its Existence. Angels if they were permitted might perhaps do this, but nothing less then GOD can bring an Atom out of Nothing. In Gods Condescention to creat a Mote, we See the Greatness of his Eternal Lov. That he Should make Such a Bright and Glorious World, is a Magnificent Work, and seemeth worthy of God. But that being Infinit in Glory, he Should Stoop So low, as to creat a Sand, can be nothing less then infinit Favor. Infinit Goodness Expressed in a Sand. To Creat a Cherubim, or a Glorious Angel, is a Work meet for his Almighty Power; but for his Eternal Godhead to Mind a Mote, to have a litle Dust, an Atom in his thoughts, a Contemptible Grain, for our Sake, to stretch forth his Hand in the creation of that! The Glory of his Goodness in his Condescention is as Eminent here as in the Riches of his power advancing a Cherubim to the Highest Glory. That which in one respect seemeth less, in another emulateth his Greatest Work. When in all Its Operations I behold an Atom and see it representing my GOD unto me: When I behold a Mirror of his Essence, in it and a Temple of his presence, a Token of his Lov, and an offspring of his Will, an attendant upon his Throne, an object of his Joy, a Spectacle of his Ey, a Work of his Hand, a Subject of his pleasure, and a Means of his Glory! Me thinks his Holiness that Suffers him not to make any thing less Excellent then is possible, becomes Visible in a Manner, and Shines most Divinely. When I further behold it in all Ages at once serving me in all its Motions, Transmutations, Peregrinations, Changes, Services, Ends, and Uses, and discern the Benefit of all its Works in the Sun, in the Moon, in the Air, in the Earth, in the Sea, in the Stars, in the Beams of Light, in the Influences of Heaven, in Men, in Beasts, in fowls, in fishes, in Trees, in Jewels, in Fruits, in Flowers, in all the Elements, and Creatures wherever it hath been is, or will be Working, from the Day of its Creation to this Moment, and from this Moment to the End of the World; I am ravished at the Fullness of my Joy, and his Goodness therin. For he hath Endued my Soul with a Light Intelligible, which is able to Shine into all Ages, and given me a Key of Knowledg, wherwith I may open the Gates of Heaven, and enter in to the Fruition of all his Treasures. This litle Atom, great in Value, and in the Glory of its uses, was made Immortal and immutable within, yet Subject to changes, that in many Forms and Appearances in all Generations, it might Minister before GOD, Angels, and Men, for The Manifestation of his Wisdom and power, in Services done for their Joy; his Glory, and my Happiness. What I speak of one Atom may be Said of all. And I thus preface

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the discours of Material Spirits, and the Nature of Light which I intend to speak of, becaus of such Indivisibles, as those described in the former Chapter, they both were made: And that I might at once meet with Epicureans, and Atheists in this Meditation. For the one believing it Impossible to Creat Matter out of Nothing, held all these Atoms to be Eternal; For as much as they were Ignorant of his Almighty power: While the other with the Manichees would fain be persuaded, that Sands and Atoms are beneath his Care, whom they confess to be God, and all the lesser Matters of the World unworthy of his Providence. They agree in their End, and shall go together; (I desire not, with Judas) to their own place. In God’s order and Government of such feeble Agents to the Highest Accomplishments of his Will and Power, we see the Glory of his Godhead, who maketh such Small and Contemptible things the Engines of his pleasure, while by those things that are next to Nothing, he so wonderfully composeth this Beautifull World, Effecteth Innumerable Works, and Conducteth them by his Wisdom to the Highest Attainments. Let us single out any Sand upon the Sea Shore. The Combination of Parts, that we now behold in this Sand, may herafter be dissolved. And when the Particles are corrupted or mouldred away; Som of them may mingle with Water, others may turn into Air, others be moved into Earth, and becom one with it. Let us follow this one, and leav the Residue to their Several Fortunes. This one from the Earth may be carried into a Root, or Seed, and breath up at last into a Spire of Grass, be Eaten by a Beast, assist in the form of Nourishment, and pass into Flesh: that Flesh may be eaten by a Man, and become part of his, for a Considerable Season. Thence it may evaporate in a Steam, and continu in an Exhalation, till it turn into Air. That Air may be rarefied, and born up by the Sun; and for ought we Know absorpt into that Fiery Vortex, Glittering there, and assisting as a Part of that Flaming Globe. Thence it may be darted in a Beam to a Star, and be either fixed in one of those splendid orbes, or reflected in an Influence, and travail to the Moon, or perhaps to the Earth: It may chance in falling to dip into the Sea, and penetrate a Fish like a Ray of Lightening, suppose a Whale, or a Dolphin. There it may Act, and minister among its Fellows (The Animal, Material, and Vital Spirits) obeying the Impressions of a Sensitiv Soul, till at last it Escape, and for the Varietie of delight enter an Oyster, and mingling there in som transparent Drop, be fixed in a Pearl. It may come from so base an Original to a Ladie’s Neck, Sit at a King’s Table, be advanced to his Throne, or Crown, or Scepter. And Infinit Liberty it has, and upon the Account of its Divine Original may enter the Thought of an Holy Angel. I dare not Insist too much upon Physical Speculations, but this I shall say; such Atoms are Rightly called Animal, and Vital Spirits in Men and Beasts, becaus they are the Instruments of Life and Motion, of Animation, Concoction, sence, etc. And Spirits they may be called, to wit, Material Spirits, bec. they are the Mean between Immaterial Spirits, and Material Bodies. For with Spirits they are void of Bodies, with Bodies they are full of Matter: for being Tangible they are Material but Incorporeal becaus without Dimensions. Between all Extreams there is a Medius Terminus for Common Union. And without these material Spirits, Immaterial could neither

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liv in Bodies, nor govern the same: Even Devils are Fain in Apparitions to make use of them. I Know it will surprize you to say that any thing Material should be Incorporeal. But Consider the Demonstration well: For since the Essence of a Body is to be Extended, to hav Parts out of Parts, to be Infinitly Divisible, and to consist of three Dimensions: An Atom is a real Mathematical Point, and no Body, becaus it hath not its three Dimensions. An Infinit Number concur to the composure of the Smallest Bodie. And Numbers Infinitly Infinit are Actualy divided by God Almighty, and Scattered, and dispersed over all the World for the Impregnation, Information, and Life of the Whole, and for the Light, Glory, and Splendor of it. [ 1 The Sun is the centre and fountain of them, the original Source whence they Spring, and the point of union wherunto they all return; the general Mint of Spirits, transforming Air into Fire, and upholding all the operations of the Universe. For as by the Systole, and Diastole of the Heart all the Pulses of the Body beat, and by the circulation of the blood (lately found out) all Life and Motion is maintained: This in the Microcosm is answered with an Universal Circulation in the Macrocosm: the Sun being as it were the Heart of the Univers, drinking in the Blood, and sending it forth Continualy to all the Parts impregnated with motion and Refined, for the Conservation of the whole. By that Circulation, which is Infinitly Swift and Rapid, the Sun in an Instant transforming Æther into Flame, and pouring it out in its Beams; a Gentle Circulation is maintained, wherin the Superfluous and Drossy parts retire from the earth, that would otherwise oppress and encumber all Terrestial Bodies: and the Bodies themselvs by these Exhalations that breath away, Communicat their odors, Vertues, Natures, Qualities: new Spirits fresh, and vegete, flowing in, to inspire them evry Day. I could Justify this by many Infallible proofs and Tokens, and easily answer all objections brought against it; but becaus I am Engaged by more Divine and Heavenly Affairs, I proceed to more high and weighty Observations. To. fw/j h` zwh.. And the Light was the Life of Men.2 Thus Speaketh the Text of the holy Bible. An Allusion of Infinit Depth; a Divine and eternal Mysterie, being painted out in a Temporal, and Visible, Created Wonder. For that which is Light in the open Air, is Life in Organized Bodies. The Same Spirits which affect the Ey, inform the Soul, and are the Material Causes of its Senses and Affections. Why is it an Universal Canon, and Rule of Nature that all Bodies Should be porous: But that they may receiv the Influences of Heaven And the Assistances inspired by other creatures and communicat themselvs after the Manner of the Deitie, to all that is about them? Evry thing being the End of its own Operations, and the cause in som Measure of others Enjoyments! Whence do Malignant Aspects, and Contagious Vapors and Impressions flow? What are they but Envenomd Influences? And how are they Influences, if they do not localy enter into the Pores? Do they not hurt, by Infecting the Spirits among which they Mingle, and from thence transmit Corrupt Operations over all the Body? That Light is Material, is evident by Its Reflexion, and by its real 1 2

Bracket is not closed. See John 1.4. The text reads h` of men’.

zwh. h=n to. fw/j tw/n avnqrw,pwn, ‘the life was the light

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Impenetrabilitie, as the cause in the Demonstration; If Light be a Meer Accident or Spiritual Qualitie, Why does it not goe through a Wall of Marble, but turn back again? A Spirit will permeat Iron Gates, as Easily as the Air. How does it mov, and by what Means does it affect the Ey? Why Should it depend so Necessarily on the Sun, or Candle, or Flame of Fire, without whose Presence there can be no Light at all? Why Should not Clay, or Wood, or Stone, Communicate Light as well as these? But this is not all. The Rules of Incidence, and the Laws of Motion are Exactly and Inviolably observd in the Progress of Beams: So that with a Polisht and resplendent Engine we can turn, and direct them whither we will, as certainly as a Bullet, or an Arrow is directed by a Gun, or a Bow to the Mark. Nay there are Greater Arguments and far more Cogent then these. The Sun does not only Shine, but Warm; It affecteth Not the Ey alone, but the Hand: beating upon Jonas head when his Gourd was withered, it made him faint, pine, repine, and desire to die;3 How does it inspire a Gentle, or Impatient Heat? How does it melt and burn, dissolv, and rarefie, Dissipate and Scatter, Attract, Concoct, ripen, Impregnate, animate, and comfort? In all its Operations it is perfect Fire, and in all its Emanations, expanded Flame. Why does it shine at all? Or how does it raise Vapors, and Exhalations? or to what purpose? Why do sublunary Bodies let them go? Methinks an Account of these things should be well made, before we grow too Confident. In all these Operations the Sun hath the Nature of Fire: And the Operations of fire, becaus the Nature. They go against their own Maxime that say the Contrary. For it is an Axiom established by themselvs, operari Sequitur Esse.4 Verily as Fumes and Exhalations that breath away from Dunghils or Flowers, Chymical Minerals or Waters, poysoned Bodies, or spices, are far weaker in their Dispersion, but yet of the same Nature with that from whence they Proceed; so is the Light and Heat of the Sun perhaps Immeasurably weaker then the Sun, but of the same nature, when Expanded in its Beams: Their other Maxime is true in like Manner, Nihil alteri dat, quod in se non habet.5 Light and Heat are much more in the Sun, then in its Beams. I gallop over all, and hastily touch but the Tops of things. In Burning Glasses where its Beams that were Scattered are Recontracted it turnes into Sensible Fire again. Even as Watery Vapors will recondense into Water by the reunion of the Parts; that were before Existing, but Scattered in the vapor. They weakly Moysten in that vapor becaus so dispersed but their united Substance is more apparently effectual. The Sun Beams by reunion will acquire a Violence to the Burning of Towers, and now of late Engines are found out to the Melting of the Lead, or Steel, or flint, or Gold, by Transmission or reflexion of the Sun Beams. Light therfore manifestly Appearing to be Material; the Wonders, that are in it will appear the more clearly; which on that barren Hypothesis, that som conceiv, cannot So well be Noted or observed. Like GOD Almighty, by Communicating it Self, it Communicats all other objects to the Ey of Knowledg; but all visible things to the fleshly Ey, and thence to the 3 4 5

See Jonah 4.6–8. Function follows being. Or, to work followes to be. Nothing gives to another what it does not have in itself.

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understanding. From a Centre in the Sun, it Spreads over all the World: and communicates that Centre at once to all Eys in all Kingdoms and Nations, where the Sun Appeareth. It is Infinitly communicativ; and were there Innumerable Millions of people more, had they places to stand in and were their Bodies transparent, So that they could not Shade one another, they were able to see it even through each other. That it Shines not upon us here by Night, argues no Debilitie in the Sun; were the Earth Diaphanous, it is able to doe it, and were the Shady Globe removed, would even by night actualy shine upon us. for the night is caused by the Interposition of the Earthly Globe. Earth is but an Indivisible Point in the Sphere of the Sun’s Activity. It Shines upon the Planets, and all the Stars, Illuminates the Moon, and all the Heavens: And were all the stars and Heavens full of Eys, evry one would see it. What an Abundance then of matter from so litle an Original Communicats it self! There is no Point where the Sun is seen, but the Sun is there intirely presented. And a Looking Glass would shew it. There is no Point in the Sun that can any where be seen, but that Point is there represented in an ambassador which it sendeth thither. The least Visible Spark in the Sun Communicates a Ray unto all Eys that behold the Same; and is able to doe it to Innumerable Millions more. Is not this a Miracle, as great as imaginable? Hath not Almighty Power wonderfully Manifested Its Measure here? What Admiration, what Amazment is Sufficient to meet and Entertain the Wonder of the thing? That Particles of Matter Should break out from a Particle: And that a Particle seemingly so Indivisible should be so Immeasurable, and so undreinable, and Inexhausted. But it is not proved to be Infinit yet. Therfore observ another Wonder in the Nature of Light. [ 6 When the Light of the Sun hath Expanded it self from evry Point, and part of the Sun, over all the Heavens, one would think by this time, all the Particles involved in that particle of light coming from such a Centre were Explicated to the Bottom of their Capacitie. Yet from evry single point of Heaven upon which it reflecteth, as if an Atom of Light could be shattered into innumerable pieces, the least Particle that falles upon the Skie breaks into parts, and reflecting from the point upon which it grated, flieth innumerable Ways, to all parts of the Univers on evry side, and by so doing discloseth a New Mine of Particles contained in that one, evry one of which representing that visible Point from which they came, maketh that Part of the Skie to be seen by evry Ey that looketh towards it in all the Horizon, from which it proceedeth and bears the Image of the same, to evry part of the far distant Heavens. For Evry Point of Heaven, evry Plannet, Evry Star reflecting the Sun’s Light, is seen again over all the World, as the Sun it self is; that visible Center we hav Named, sending forth so many visible Centres more; that they Communicate that Point to evry Spectator, So that when all the Emanation seems to be Exhausted; there is a New Refraction, and Dispersion of the Particle that from that Point darteth Rayes over all the World. And tho it be but a Part of that part, out of which Matter proceeded filling all the World before and that an inconsiderable part, and infinitly less. yet is it able to fill it all again: and in evry Reflexion afterward it Still Suffers a new Refraction and is Scattered into more parts and 6

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places, by which objects are made visible here upon Earth, and may repeat the Action a Thousand times over, and for ought we know, a thousand thousand times more. The one being as Probable to Inexperience at least, as the other. Shall we Stop here, or Shall we proceed? Shall we touch yet more deep and Mysterious Wonders? An Account of all these hitherto may be given. So may it of this which nevertheless is very Wonderfull. The Light which Comes from the Sun, when it is present with us, seemeth so quiet, as if it were not a Stream, but a Standing, and a permanent Ray, No borrowed Essence, no Transeunt Thing, but Inhærent and Immortal. A Man would think while the sun is Shining, Light were Essential to the Air, and that it were as easy for the Air to be annihilated, as not Enlightened. The thing being Natural, and common is litle Noted, and seems Nothing Wonderfull at all. The Brightness of all Objects, seems in the Objects themselvs (as the Glory of Streets and Houses does to Boys in the Sun) as if it were not Communicated, and Imparted to them. Wheras the Light is a forreign thing in reality as Swift in its Motion as Lightening, depending upon another, and passing through the Air, as a meere Stranger, while the Air, and it seem but one. So likewise the other Phænomenon of its Striking so hard, yet hurting nothing, piercing so deep, yet unperceived, passing through all Bodies without Wounding them. and that other of its Delicacie, that quickly flies away as soon as it is resisted, being Seconded by more all the Day, till the Sun Setteth. All these are capable of Reasons, and full of Mysteries in their Application. Surely that Hypothesis must needs be true, that is able to Solv them: for no less then Infinit Wisdom, and Almighty power was Able to produce them. Upon the Supposition that Atoms be infinitly Small, infinit Numbers may lie in a Centre, Issue from it, and return into it: A Beam, or a Ray may be Endlessly Divaricated. For as much as that which is Infinit can never be Exhausted. The Light of the Day, which cometh from the Sun seemeth quiet, Notwithstanding it is so Swift, becaus Its Particles are so Infinitly Fine, and subtill, that their Motion is not perceived, and the flight or Absence of the former is continualy Supplied by succeeding Particles. It is not the first time our Ey deceivs us. Does not the Sun which moves four Hundred thousand Miles an hour, seem to Stand Stock Still, when we look upon it? And does not the Sea afarr off looke like a piece of solid Chrystal? Nay does not a Stick of Fire whirled about in a Childs hand, make a Standing Circle of Fire to the Eye? We quickly perceiv the Swiftness of its Motion, and its Absolute Dependance, by the Suddainness of its Extinction. The Sun is no sooner Set or Ecclypsed, but all its Beams are gone; like the Light of a candle put out in an Instant. Their incorporeal Existence, which immitates an Immaterial one, their Spiritual Nature depending upon the Infinit Smallness of its Particles, that are without Dimensions, Joyned with their infinit Numbers, depending on the same Smallness and Division, make it seem Naturaly a Quality inhærent in the Air, and so much one and the same with it, as if it could never be discovered from it. For Light is all to a Vulgar Ey between the Earth and Heaven: An Illiterat person thinks the Air Nothing. The Brightness and Gory of illuminated Objects seems their own, becaus the Light Immediatly comes from them, and the Eye discernes not the Mysterie of its Reflexion. It is the Work of Reason to correct

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the Ey, that thinks the last Body from whence Light comes the Fountain of its Beams. for Reason finds out the Mistake of sence, or rather makes up its Omission. The Ey is not mistaken. It judges the object illuminated to be the fountain of its Beams, but not the last fountain. The Error is in the understanding which conceivs it the first fountain; tho occasioned by the sence, that apprehends it to be the fountain. for the office of sence is not to judg of first and last, but simply to judg of immediat Appearances. Splendid Bodies are the immediat fountains of the Rays flowing from them, tho the Rays flowing from them are borrowed from another Ocean, or fountain of Light, as streams are from the sea, which spring up in fountains. Tho Comming with Infinit Swiftness it Should seem to Strike with Infinit Violence, and undoubtedly Kill us, in piercing us thorow: yet all is Safe and Easy, becaus the Particles of Light are So Infinitly Small, that it comes without Weight; otherwise it would tear us all to pieces: it pierces us without breaking the Skin, or causing any Solution of the Parts, or doing any Violence to the Smallest of the Vessels. bec. it either freely passeth through the pores or with infinite Easiness reflecteth from the parts. Having touched the Flesh, all that reflects flies away in an Instant, without making the least sensible Impression, becaus it is infinitly Volatile, and obedient to the First Repercussion, which tho never so weak, turnes it back in an Instant, This also depends upon its Infinit Smallness. Its Swiftness which flies from Heaven to Earth in a Moment, follows its Volatilitie. So Swift is its Motion, that it Seemeth instantaneous, and is not discerned to be otherwise, but by the palpable Impossibilitie of being at once in two places. Tho upon the Supposition of infinit Swiftness it is not inconsistent (in my Thoughts) that a Body should be at once in two places bec. infinit Swiftness attaineth many places in the same Instant. In its Motion therfrom it may be coexistent in many Places. as a Beam of Light seemeth in an Instant to pass from the Sun to the Ey. The Impossibilitie so palpable is, that a Body quiet and Standing still, should at once be wholy divided from it self: which it must of necessitie be, if it be in two Places. Should we turn all these Realities into an Allegorie: God is Light, and in him is no Darkness at all.7 The Realitie of matter is the Shadow of a diviner Substance. The Spiritual Light is the Verity which the other was made to adumbrate. GOD is Infinitly more Perfect, more All Sufficient and more communicativ then the Sun is, more Bright and more Excellent. What would all Light be, were it not for the Light of the Understanding? Death and Darkness! GOD doth evry way Communicate himself, and by himself all things: He communicates himself, and all things to innumerable Persons: He is all Act in Infinit Motion; yet seemeth at Rest, becaus he is infinitly quiet in that Motion. When the Light of God is in the Intelligible Sphere of the understanding, it is So Incorporated with it, as Light in the Air: A Man would take them to be one. All that Glory being indeed Dependent, tho it Seemeth inherent, It seemeth to be our own while it is derived, and borrowed. When all the Light and Glory of Eternity shineth in the Soul, God is in the Beam and the Beam in the Beatifick Vision; as the Substance of the Sun is in all its Rayes, 7

See 1 John 1.5.

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and the Ray by which we see it in the Ey beholding it. So Essential doth it appear unto the Soul, as if it were impossible for the Soul to Exist without it. Like the Air, the Soul is unseen, and the Light is that which appeareth only. Yet after Millions of Ages, if God pleaseth, that Light may be Ecclypsed in a Moment. It is but to withdraw his face, and it is all Extinguished. His Access is infinitly Swift and Violent, he pervades and Glanceth through the Soul in a Moment yet the Contact is infinitly Sweet and healing, he dwelleth also in the Soul for ever. As the Solar Particles abide in all the Parts of the Body, not under the Notion now of Light, but Life; nor so much under the Notion of Heat, as of Spirits. Thus in the Heavens! upon Earth his Approaches are quick and powerfull. But as delicate and tender, as Quick and powerfull. The Holy Ghost is a Delicat thing: (as a Father said). He is Easily resisted, and sent away Grieved:8 yet all the Day long he Ceaseth not to Continu beating at the Door of our Hearts:9 His visits are till the Day is past, and the Sun set, and the night Com wherin no Man worketh.10 Thus likewise in those Known, but unaccountable Mysteries he resembles the Light (as much as may be) Innumerable Millions of Objects, Figures, Colors, Motions and Stations, in all their Variety, Dimension, Greatness, Symmetrie, and Proportion, from all Parts and Quarters of the World, are represented in himself, in evry Point and Centre of his Immensity, without Confusion, Dislocation Distraction, or Contradiction. As they all are in evry Point of Air by Rayes that Cross and Thwart each other from ten thousand places. I stand in the East and see all from the West; another Stands in the West, and Sees all from the East. Rayes coming from the East, fill the Hemisphere, and so do Rayes coming from the West, yet they do not clash, nor confound each other: Nay at the same Time, all the Ideas abov and beneath, all from the North, and all from the South meet one another in evry Point and Centre assignable: yet as they are passing several Wayes, they doe not hinder, nor Spoil each other. An Abyss of Wonders lies here, at which all Nature may Tremble; an Extremitie of Height in allmighty Power, that is Exprest in the Atchievment, as much as possible. The Matter is so intricat, and deeply entangled; that he never heard of the Light, nor ever saw it, nor in the least Measure is able to Consider it, that seeth not the Glory of Eternal Wisdom and Counsel in this Atchievment, when it is unfolded to him. All we can say, is, Infinit Wisdom by making Particles infinitly small, made provision, that infinit Numbers might meet in the Same Divisible, or Physical Point without disturbance, as freely as if one alone were passing by through infinit and Endless Spaces. But notwithstanding this, Ideas so great in Appearance, so inconceivably small in realitie, so Exact and Lively so many thousand, and yet so Naked and intire; so manifold and Various are strange and Stupendious things, which no Line of Reason will ever Sound to the Bottom (such Infinit Abysses of Wisdom are in them) till Eternitie it self Enlighten the Soul in the highest Heavens. We will now proceed to the severall points of that Matter, of which the Univers is composed. 8 9 10

See Ephesians 4.30. See Revelation 3.20. See John 9.4.

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The Works of Thomas Traherne Cap. XX. Of the Sun: How Glorious a Creature it is: What an Image of the Divine Essence, how great an Embleme of the Holy Trinity.

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The Sun, that orb of Embodied Light, which is the Fountain of Beauty to other things, is the cause of Glory to it self: a Creature so wonderfull, that it is adored by the Persians as their Deitie, and is indeed the Exactest Resemblance of his nature among all the visible and Material Things. For it is the light of the World, and next under God, the only Publick Instrument and Wellspring of Life unto all the Creatures. It Shineth upon all Kingdoms and Ages, communicates it self wholy to evry ey, is present to the Earth, and the Moon, and Stars; filleth Heaven and Earth with Beams; melteth the Sea, refineth the Air, animateth Beasts, quickneth Trees, raiseth Herbs and Flowers; ripeneth fruits, Generateth Clouds, and vapors, is the caus of Rain, Hail, and Dew; The Parent of Springs, and Fountains; and the Efficient cause of Minerals, and the End of it self in all its operations. This Glorious Creature by sending forth its Beams, Communicateth it self, impregnates the Earth, raiseth Influences, inspireth Fowles Beasts and fishes, Comforteth and Preserveth Men, and is as usefull in its Ministery, as Delightfull in its Appearance. By all these Effects, which are so Important, And Material, tho we understand not the Maner How, it Glorifieth it self in a Peculiar Way, and is more Great to the Ey of the understanding then that of the Body; more Wonderfull for what it does, then for what it is, in its hidden operations more Delightfull, then its apparent Splendor; For these are its true, and Highest Glory. Thus God by his Spirit filleth Heaven and Earth, as the Sun doth by its Beams: the Sea, the Air, the Sun it self; the Stars, Minerals, vegetables, and Living Creatures, all which are Supported and Beautifyed by him in Such a Manner, that as the Sun shineth wholy and fully upon Evry Sand, and Spire of Grass, as if it shined upon it alone; So GOD almighty, among Innumerable Millions of Creatures, is wholy with the smallest, and while he shineth on the Thrones of Kings, and the Holy Angels, worketh wholy on the smallest Sand, and Condescendeth also (as the Sun doth) to the basest Lazer: His Operations are Omnipresent, his Fullness Allsufficient, and his Abundance Everlasting. As the Sun by one Simple Act of shining doth all this, that operation being but one in the Sun, which is Innumerable in the Creatures: So GOD by Living only, doth all these. And as that of all visible things is most Glorious to the Ey, which is most usefull in Nature, so is God (the Sun being but a Figure herin of the True Glory) most Beautifull to the Ey, becaus most Glorious to the understanding; Good unto all, and Infinitly usefull. The Sun extendeth not to the Heavens, and to the Earth only, to Mountains, Valleys, Wildernesses, Elements, Minerals, Vegetables, Meteors, Animals, or Living Creatures; but to the Souls Of Men, and to the Holy Angels:

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Communicating it self, in all the Joy it occasions to their understandings. All that pleasure, Melodie, Pomp and State that is in Kings Courts arising from the same. Their Jubilees, Feasts and Triumphs are adorned therby, and all their Riches and Effects therof; Sabean Spices, and Precious Stones, Amber, Balm, and Ermines, their Skarlets, Silks and sweet perfumes, being Caused by it, with Oyl, and Wine, and Gold; and all the Rareties of the Earth and Heaven. The Air being made Susceptible of Sounds and Melody it self, by these latent Beams wherwith it is enspirited. And by all these the Sun appeareth to, and toucheth the very Soul, by the Interposition of the Senses, and Affections. So that the very lives and Souls of Men are delighted therby, Pleasures are procreated in the hidden Mind, and praises for the same daily Ascend to the Throne of God, to the Joy of Angels. As Joy it self is in the Thoughts of Angels, So is the Sun: all its Beams irradiating their Minds with Comfort, as it doth the World it self with Light and Beauty. Thus is God the Cause not only of Necessaries, but of all our Choyse and delectable things. And as without the Sun all Nature would die, so would all the Creatures without God: which depend infinitly more upon him, then on the Sun, for their Life and operation. They depend on him even for the Sun it self: and admire the Glory of his Kingdom, which is Illustrated by the presence of so Marvellous and Divine a Creature. While the Sun thus ministreth to all the Creatures raising Vapors, and Exhalations from the Earth, and Influences from the Stars; making all the Seasons of the yeer, which are so pleasant, and Glorious, Days and Nights, yeers, and Ages; it poureth out it self for the Good of all, yet which is truly Strange, attains by pouring out, it self. For by Communicating its Beams It is a Bright and Glorious Sun, which, if it suspended and withheld them, would be an obscure Clod of black Deformity, and an horrid Orb of universal Darkness. In the first it is an Embleme of God’s Bounty; in the second of his Wisdom. For as he is more Glorious in his disbursments, then the Sun; so is he Infinitly more free in his Communications. He giveth things Infinitly more precious then the Sun Beams, in more Abundance, with Greater Freedom. He poureth himself upon all his Creatures, and giveth all unto all, and himself also, by doing all for them, to his chosen people. The Sun doth not more freely enlarge its Beams, then he prevents us with his Blessings. He makes the World for us, before we are born, Beautifies Eternity, and loads us with his Benefits: He Crowns us with his Loving Kindness, and Tender Mercies, without our Desires or so much as Knowledg. Which, is the only Cause, (alass! and woe is me!) Why his Blessings are despised. His Lov, his Law, his Word, our parents, and Kinsfolks and Friends, our Bodies and Souls themselvs are so freely given, Heaven, and Earth, and the Sun it self so liberaly Exposed to our View, and all Eternity so kindly offered, and with Such Infinit Desire that it is accounted the Greatest Favor in the world to receiv them; The most immediate Service the Highest Honor and Delight, that can befall him, in his Esteem, is when we righteously Enjoy them. For which very Cause, (so horrid is our Ingratitude) we are avers to pleas him: offered favors stink and are Slighted by us. But did not our Corruption pervert the Course of Nature, this very reason

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would make us esteem them more; and the Lov that attends them being infinit and Eternal, would make them more sweet, and Honorable, as Infinitly delighting us, as it doth infinitly Commend the presents which it sendeth. The Sun is an Embleme of his Wisdom, becaus it sheddeth forth Superfluous Beams, which would be a Burden to it self, and in the same Act refines, purifies, and Cloaths it self with Glory, upholds, Continues, and feeds it self, adornes, and Comforts all its objects, nay Enlarges, and Magnifies it self, while it Glorifies the univers. For should the Sun withhold its Beams, it would not be. Those Beams that are Superfluous, if kept in (as useless and redundant) are the Rayes, and Enlargments, by which it Expatiats, and are infinitly usefull, when sent abroad. By Benefiting all, it cloathes it self with Splendor, by cloathing it self with splendor, it Benefits all: And is not only the Light, but the delight of all Spectators. In one Act, it does all. Its own Interest, and the Interest of all Creatures, being well and fitly, united in a most Sweet and Harmonious Convenience. It is wise to communicate oneself. The Suspension of Lov and Goodness is the Divestiture of the Soul; Its Imprisonment and Confinement, Its Death and Burial. By withholding the Acts of Bounty and Goodness, it reduces its Existence to a Narrow Strait, and pinches it self to Nothing, or maketh it wors then Nothing, by bereaving it of all its Light and Glory. Whether this holdeth in God, whose Beams are His Operations, I shall not determine, at least not hastily. But offer it to the Consideration, Whether the Beams of that Infinit and Eternal Act would not be unprofitable, if suspended, which are Infinitly profitable When Communicated, to the Creatures, nay and perhaps to it self and them: For Nothing is added to the Godhead by the Suspension of his Rayes: and much seemeth to be taken away. It is a Question, whether being withheld, they would not Recoyl on themselvs, and abolish that Act which they cloath with Glory. For it is a Contradiction for an Act to be without Operation; and so it is for those Beams to exist unless they are exerted. The Sun is the Fountain and the End of it self: It is the Fountain and the End of its own Operations, and of all the operations in other Things. Nor only these, it is the Means of it self, and the means of all things in the adspectable World. By Shining it is: For Because it Shineth so Gloriously, it is a Sun; and becaus it is a Sun it Shineth so Gloriously. The Sun tho Strangely, is the father of it self, in its present Continuance, and the Son of it Self, and the Spirit proceeding from it self, for by Shining it begets it self, by shining it goes out of it self, breathing and Acting in all the Creatures. For its Beams are its Substance cut of its Orbe or Disk, and truly present in all its objects, as the Immediat Cause of all their virtues, which it sendeth abroad to inspire, and resolv other creatures; and make them Communicative, that they may impart themselvs in pure Exhalations; which, tho far Inferior to its Beams, it Attracts, and Exalts, and refines, and Feeds upon, and heightens them at last to the Strength, and Purity of Flame, and Glory. It is the End and Caus of their Works, and its own. It is the caus of theirs by its own: And does, that it may Continu like an Act of Shining. Being thus an Embleme both of the Glory and Blessedness of Almighty God, who being Infinitly more perfect then the Sun,

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was able from the Beginning to be of himself, becaus Eternal, wherin he Exceeds the Sun, for That was not able to giv it self Beginning, becaus it was realy once without existence. He is Eternaly, as evry Natural Agent is, the End of his own Operations: Ever Blessed in the Benefit and Enjoyment of all his Labors. Having the Glory of being the Fountain Means and End of all his perfections. The Sun is not Infinities Infinitus, tho he be as Homer calls him Longe Iaculans Apollo,1 the Sphere of its Activity being many thousand, thousand Millions of Miles. This System of the World is the circuit of its Splendor: but Eternitie is the Sphere of God’s Activitie. As the Sun Shines round about the Univers, so doth he on evry Side throughout all Eternitie: His Beams are not one Way, but Evry Way. The Sun is so vast, that it possesses the World wholy, and at once filleth all its Circle backwards, and forwards, from East to West. So GOD by the Immensity of his Life, and Lov, filleth all Eternitie. And is Acting before from Everlasting, as well as after. He puts all things into Motion, and Continues their Operations, Shining for ever: And by Shining himself he makes them Illustrious. Were the Sun extinct, and its Beams and Influences suspended, the Planets would be obscure, Trees would wither, fountains be dried up, the sea be frozen, all Exhalations and Vapors fall, the Air vanish, all Warmth and Spirit dissipate out of living creatures, their Bodies be benumd, their Lives ended, their Powers abolished, all Vegetation would ceas, Herbes and flowers stand at a stay, or rather die and be extinguished, Clouds, Rain, Dew, Hail, Winds, Meteors, all would be at an End, as the Machine of a Watch is dissolved when the spring is broken. And thus all things depend upon God, upon the Removal of whom they would be all annihilated. The Sun is wholy the Fountain, wholy the Means, and wholy the End: for all the Sun is each of these: As well in its self as out of it self, in its Beames, and in the Creatures; And this so Simply, that tho it be pure Light, it doth all Things meerly by Existing. For the Act which is its Essential Form, and by which it is a Sun, is an Act of Shining. If it hav any Gross and Corpulent Matter as its Aliment, and the sodder that keeps it from Scattering to prevent its total Dissipation, it is not a Sun by that Matter, but by the Form and Act of Shining: But God has the Advantage evry Way, is Infinitly more Simple. He is no where thick and Corpulent like the Sun; But Spiritual in the Centre, and evry where Invisible, All Light, and all sun; not compounded of Sun and Beams, but Infinitly more sublime, and perfect. Who by the Act of doing all is the Act of doing all. And that Act of doing all is his Essence; without any Mixture of Matter, Inequalitie, Alloy, or visibilitie. He is all fountain, all Means, and all End: His Act is the Fountain of all, his Act is the Means by which, his Act is the End, for which, all Existeth. His Essence is not dead, Material Light, but quick, and Spiritual Life. Life it self is his Substance. His Life is in the Act, and his Act in the Essence: His Life is his Act: His Act, his Essence; by his Essence he Createth, Preserveth, Beautifieth, and Comforteth all; By his Essence he inspireth and 1

Marginal gloss: e`kh,boluj vApollwn.(Should read e`khbo,lou vApo,llwnoj or e`khbo,lon vApo,llwna. See The Illiad I, 14 and 21. An epithet for Apollo, the Archer god, who strikes from afar.)

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perfecteth all. And being so Good, as to delight in his Creatures, all is freely done for their sake; and the Act is his Joy for ever. It is his Glory, it is his Blessedness, it is his Wisdom, it is his Goodness, it is his Life, his Lov, his purity, his perfection, his omnipresence, his Word, his Will, his Decree, his Essence, and his pleasure, without Mixture; It is his Truth, it is All in all. As the Sun doth freely, yet necessarily overflow, so doth he. The Sun is Naturaly prone to dispers its Rayes: and so Prone that its Freedom becomes its Highest Necessitie. Had the Sun a Will, and did it Voluntarily chuse, and desire to do all that Good it doth in Heaven and Earth: Had it a Living Sense to feel, and understand the Benefits and Pleasures it Conferd upon the World: O What a Glorious Agent! How Bountifull, and Blessed would it be! It would be Enflamed with Lov, and Rejoyce like a Bridegroom coming forth of his Chamber;2 it would be as full of Joyes, as it is of Rayes; Its Delight would be equal to its Light and splendor. Its Goodness Divine and Its Glory would be then of another Kind: with what Infinit pleasure, with what Irresistible Delight would it be carried to all Its objects, in all its operations! But the Sun hath this Inevitable Blot upon it: It is Dead, and Slavish, it is a meer Engine, and Acts unwittingly, of pure Necessitie: Not with the Necessity of Delight, but Constraint; It is meerly passiv, and Subject to the Impressions of another’s Will: Its proneness to shine, is imposed upon it: And that by a Superior Law, not by its own Desire. It does, becaus it must, and is but a slave in all its Glory. Dead, and Servile Things will never pleas us. But GOD is able to forbear, were it not for the Delight he takes in Doing Good. He acteth with Infinit freedom. Light in the Sun, and Delight in God, being the cause of the Dispersion. He Communicates himself, and all his Creatures with Sovereign Desire. No Man commands him, no Man Constrains him, he does what he does of his own Accord. And if his Goodness delight in Making us Happy, and from all Eternitie resolvd to doe it, nothing flows from thence, but a free necessity: For it sprung from his own Will that his Beams were necessary and of these his Pleasure is the only Author. The more Fatal, and Irresistible we find it, the more are we pleased; there is the more Lov, and the more Goodness in it. The Sun therfore we admire as a Glorious Work, we receiv it with Reverence as the Gift of GOD; we Enjoy it in its place, we prize it to its valu: We do not Adore it, we are not thankfull to it, for its Beams. This would be to fall down, and worship the Gold that a King Bestoweth. No: we lift our Eys Higher, and look upon the Donor, the GOD of the Sun, and all the Stars; whose Goodness is Infinitly more Divine and Excellent; Whose Will, and person are only Worthy of all prais and Glory. While the Sun Manifesteth the Glory of God, it is thus an Embleme of the Blessed Trinity. But as no Man can see, that the Sun is the Cause, and Means, and End of it self, without Knowing Its Nature: So without Knowing GOD in the Unitie of his Essence, the Trinity that liveth in it, is a thing unknown. But as the Embleme is admired by evry Ey that sees it Clearly, so the Prototype is adored, which is the Fountain of the Same. In the Beatifick Vision we shall find it impossible not to see the Trinity while we understand the unitie. 2

See Psalm 19.5.

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How Suitable this is to the Goodness, and Wisdom of God, I need not declare. I shall note but one Glorious Miracle in the Sun more, and so conclude. The Sun is the Object of my Ey, becaus Its Beauty inspires me. But wheras ten thousand Rayes flie from me, and are Scattered away in other places: my desire is to Enjoy it all. And truly Nature is so severe, that without the Satisfaction of this desire it is not Satisfyed. Did all the Beams of the Sun shine only on me, what would follow therfore? they would torment, and burn me not assist me: They are so Great, and Many, it is Impossible they should ever all com neer me. And it is best they should not. They Scatter themselvs over all the World, that in their Reflexion they may com back more Conveniently, having Enlightned all objects first with their Glory, and then Making their Beauty mine by the vision of their Goodness; they do sacrifice themselvs in new Appearances to the Ey of my Soul and body, Els I should liv in perpetual Dark, tho it were possible that all its Beams Should Shine upon me. Could I subsist, in so strong a fire, being Light my self, all Creatures would be Darkness about me. But this is more; It does not Illuminat all Superficialy, for the Pleasure of mine Ey only: It enters deeply, and inspires all with Life and vertue, Strength, and Motion, giving all the Goodness of their Qualities and operations to them for my Real and Solid Enjoyment. It digesteth Gold and precious Stones; animates Fowls, and Beasts, and fishes; Shines upon Cities Crowns, and Temples; and Enables others to do me Service: So that its Beams which go away, do more in a Manner, then those which approach me. They are doing service, and preparing my Riches in other places: the World wherin I live, is made a Region of Light and Glory by this Means, which were if not for them would be a very Dungeon. How much Greater God is, and how much more his Infinit Lov, and my Happiness in him, I shall see herafter. By making all Angels and Men to lov me, he has done this. And by making me to Lov them, far more. They are all Supported for my Sake, and it is a Deadly mistake not to know them my Joys and Treasures. But while I lov them as my self, I am Theirs, and they delightfull Spectators of my Glory. And while the Rayes of Light dispersed evry where, communicat the Glory of all the World to them, and they Enjoy it: If my lov be Strong, as it ought to be, I enjoy it in my Friends, I enjoy it in evry one: for by the Appointment of God, and Nature, evry One in all Worlds, is to be my Friend, as I am his. Blessed be the Sun of Righteousness, for this Light, and for this Goodness, this Wisdom and Perfection, this Blessedness and Glory. Amen.

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The World is like Heaven, God like the Sun; the Moon and Stars like Saints and Angels: As Heaven is not less mine, becaus the Stars are there, so neither is the Kingdom of Glory, becaus so many Angels and Spirits enjoy it. Som of the Ancients, and some Modern Authors among the Christians, divers also of the Jewish Rabbies, hav been of the opinion, that GOD is Archetypon of the World, and that there is nothing visible in this Material Univers, but is the Type of some thing invisible in the Highest Heavens: which is not a Dream, tho som hav (in a Manner) but dreamed of it. The Similitude of his Wisdom, Goodness, and Glory, of his Purity and Beauty, Greatness and Majesty, is aptly Typifyed in this Material Tabernacle. The Light is an Embleme of his Diviner Knowledg; the Existence of the World a Curious Figure of his Eternal Essence; Fire a Material picture of his Lov; the Waters are Emblemes of those living Affections that flow in the Bosoms of Men and Angels: If not of those also that are in GOD for ever. The Refreshings of his Favor, Satisfying the Desire of evry Soul, is compared to the Quenching of our Thirst in the Holy Scriptures: there is Mention made also of a Spiritual Table, and Hunger, and Spiritual Riches, Oyl Wine, Gold, and Sylver: Spiritual Attires, White Linnen or the Righteousness of the Saints; the Garments of Salvation, Joy and praise; Apples of Gold in pictures of Silver; Trees of Righteousness; Fruits of Good Works and the Tree of Life in the midst of the Paradise of God. The Scriptures abound with such delicate Shadows, or sensible Representations. And that we may come to the Point, they Compare the Church to a Woman Clothed with the Sun, having a Crown of twelv Stars upon her Head, and the Moon under her feet. The Bride of God being Crowned with the Light of the Twelv Apostles, Clothed in the Glory of the Sun of Righteousness, and trampling all uncertain things under Feet. Somtimes her Affections are Compared to Milk and Honey. And She her self to a Fountain, a Spring shut up, and a Fountain Sealed: Somtimes to a Garden full of pleasant Fruits; Somtimes to a Temple full of Eternal Glory; and Somtimes to the Moon, to denote her Spots, uncertain Estate in this World, and borrowed Light from the Sun of Righteousness, the father of Lights, Together with the Necessity of that Respect, which she ought to bear unto God Almighty. The Seven Stars are the Seven Angels of the Churches; The Time of Ignorance is the Night of this World, wherin they Shine, that are Wise, they that Convert Many to Righteousness, are as the Stars that shine for ever and ever.1 1

For the biblical references in this section see Isaiah 55.1; Matthew 5.6; John 6.35; Psalm 23.5; Luke 22.30; Ephesians 1.7; Philippians 4.19; Proverbs 25.11; Isaiah 61.3, 10; Revelation 19.8, 14; Colossians 1.10; Genesis 2.9; Revelation 22.2; Revelation 12.1; Malachi 4.2; Song of Solomon 4.11–12; James 1.17; Revelation 1.20; 1 Thessalonians 5.4–8.

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But leaving the Allegorie, and Coming to the Matter, we may Contemplat how Wonderfull God is in his House, and Famelie. Who hath set up Lights in such a Marvellous and Glorious Order, far Greater then the Lamps in Kings Palaces; Eternal Lights that never decay; higher exalted, more in Multitude, Glorious, and pure, then Earthly Monarch saw, eyther in that Great Babylon, that Nebuchadnezzar built for the House of his Kingdom, by the might of his Power, and for the Honor of his Majesty, or that Ivory House King Solomon Erected, for the Glory of his Wisdom. 2 These are Lights which shine upon all Kingdoms, Kingdoms are but Rooms, and Parlors, Courts, and Gardens, belonging to God’s palace. The Glory of Which may in som Measure be Conceived, becaus it Comprehendeth all other Kingdoms, and Dominions in it; all that Life and Splendor they Enjoy, being derived therfrom. How Dark and horrid, how Desolate and Comfortless, would their Kingdom be, were it not for the Sun and Moon, and Stars! Could Men prize these Glorious Creatures, according to their Worth, the Goodness, and Valu of them being infused into the Mind, would fill it with Magnificence and pleasure and Ravish it with Joy and Beauty, confirming their faith, and Enlightening their understanding by the very Sight of their Eys. Here is a Visible World, a World of Treasures on Earth to be Enjoyed: a visible Inheritance, and a Present possession imparted to the Soul: So Stable that No Man can remove it; So Apparent that No Man can deny it; So Great, that no man Can Comprehend it; So pure, that No Man can defile it; So freely given, that no Man can be without it, So liberaly Exposed, that none can be Ignorant of it; So precious, that No Man can value it; so high that No Man can touch it; nor sufficiently admire its Wonderfull Greatness. [ 3 The Moon is So great that it is not much less then the whole Earth in which we live. It is the lowest, and Nearest of all the rest yet so highly Exalted, that all Kingdoms may behold it. In Europe, and Asia, they at once Admire it; In some parts of Africa also, and perhaps America. The Sun that is one Hundred Sixty times bigger then the Earth, by the best Computation, is four Millions, three Hundred twenty Nine Thousand Miles higher then the Earth. Of the Plannets two move between the Moon and it: Three between it and the fixed Stars: The Earth is 22600 2/22 Miles in Compass; and yet Many of those Stars, that seem litle Sparkles are abundantly Greater: Their Multitude is Innumerable, their Distances both from the Earth and from Each other, unconceivable: yet are all these in respect of GOD, but a litle Point, in whom this vast and unmeasurable World is as a Spunge in the Ocean, or a litle Diamond in the Highest Heavens; nay infinitly lesse if you Suppose it to be confined. That for such a Centre, Such a Contemptible point, as the Earth is, all these innumerable and most Glorious Lights Should be hung up in the Highest Heavens, is an Argument of Somthing Mysterious, and Transcendent upon Earth, which is not easily fathomed. It is the Divine Image. The fixed Stars are So High, that our Rules do fail us: Their Parallaxes cannot be Exactly taken: But the Starry Firmament wherin they are, is esteemed, one Hundred and Sixteen Millions of Miles higher then the Sun. Did they all Stand 2 3

See Daniel 4.30 and 1 Kings 22.39. Bracket is not closed.

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Still, they would be Glorious Lights, and Stupendious ornaments of the inferior World. But their Motion is most Wonderfull. For Swiftness, Variety, and order it is miraculous, Wise in its Designes, most profitable in its Uses. Never any Watch was Made with so many various, and orderly Motions, as the Machine of the Heavens, nor made to so good a purpose. Archimedes his Sphere, and the famous Clockwork in Germany, were but Dreams in Comparison. It has puzled all the Wits in the World to find out the Hypothesis, wherby their Appearances and Motions may be Calculated, and fitly reconciled. This very Swiftness is Incredible, their Conjunctions, Oppositions, and Aspects, most Admirable. So much order in Inconstancy, as that which in their Various Periods, and Revolutions we observe, shewes som Councel incomprehensible in a great Rational Contriver and disposer of them. The Plannets hav gotten Names, and were the Gods of the Heathen: For they mov as if they were alive; their Motion seeming altogether incoherent, and Independent upon other. So Beautifull And Mysterious, that they melted the most Barbarous Nations into Adoration, and Prais. Becaus they Know nothing els to whom to be Gratefull, they paid their Thanksgivings to those High objects which their Eys beheld: Apollo, Mercury, Venus, Mars, Jupiter, and Saturn, and the Moon it self. Thus they were by the Beauty and Glory of the Creatures tempted to Idolatry. But as the Wise Man observs they are without Excuse, becaus they ought much rather to hav Considered how much more Beautifull and Glorious their Author was:4 Nevertheless they Condemn us, who in the Light of the Gospel hav more Stupid and obdurate Hearts then they; for being so litle Sensible of the Brightness and Glory of these things, and having so mean a Regard, and Estimation for them Even professed Christians despise them. They are not Gods, but Gods Gifts. They hav none of their own; but his Divinity is apparent in them. The little Reverence, we giv unto them, is an Error in the other Extreme, as great, as theirs. Our Gross and unmannerly Behavior, being as Brutish, as their Idolatrie is Superstitious. They were Blind, in not discerning them to be no Gods; and we as Blind in not Seeing the Goodness, and Wisdom, and Providence, and Power of God our Creator in them with his Glory and Loving Kindness. Can all the World prevail with the Sun to come back, when it is declined to the Tropick of the North? A Flie may as Easily mov the Earth, as the powers of the Earth fetch up the Sun when it is set. We might as easily force it backwards, as forwards: yet it runneth and Shineth of its own Accord; daily comes forth as a Bridegroom, and rejoyceth like a Strong Man To Run its Race. His going forth is from the End of Heaven, and its Circuits to the End of it, and Nothing is hid from the Heat therof. 5 Its annual and Diurnal Motions are so Regular and Exact, as if it knew the Line that bounds its Course and the Moment of its returne. Were it alive, and did it Know it self, and lov men, as much as it enlightens them, it could not be more Accurate in its service then it is. The Moon observeth another course: and by her orderly Changes, notes out the Moneths unto us. The Rest of the Plannets moving otherwise, observ a Regular, and Harmonious Dance, wherin all the Various Figures are profitable, 4 5

See Romans 1.20. See Psalm 19.5–6.

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and Delightfull. The Fixed Stars mov many Hundred thousand Miles in an Hour. Yet all with so much quiet, reverential Awe and Artificial Silence, that to the Ey they seem as if they stood: and make not any Noise to the Ear at all. We may Eat and Drink and Sleep, and take our pleasure, Game, and Spend our Time in other Affairs: Yet all these, without any Notice or Labour of ours, mov on and flie in theirs Night and Day, doing unwearied Service for us for ever. There is Mention made of them in the Holy Scripture: For in the Beginning GOD said, Let there be Lights in the Firmament of Heaven to divide the Day from the Night, and let them be for Signes, and for Seasons and for Days and yeeres. And let them be for Lights in the Firmament of the Heaven to giv Light upon the Earth: And it was so. And God made two Great Lights, the Greater Light to Rule the Day, and the lesser Light to rule the Night: He made the Stars also. And God set them in the Firmament of Heaven to give light upon the Earth: And to rule over the Day, and over the Night, and to divide the Light from the Darkness. And GOD saw that it was Good.6 Thus were they made to Adorn and Beautifie the World; to Shine in their Watches and to Enlighten the Same; to govern Sublunary Creatures in a Comfortable Manner, and to aid us in their Motions in the Computation of Times. In all which they Exceed the links and Torches of Kings, even as they do also in their Influences: For as Moses (in his last Words) observeth, they Conspire to the production, Temperature, and Perfection of Living Creatures: All Vegetables, Trees, and Flowers being occasioned by them. And therfore Saith he, in Blessing Joseph, 7 Blessed of the Lord be his Land, for the precious things of Heaven for the Dew, and for the deep that coucheth beneath and for the precious Fruits brought forth by the Sun, and for the Precious things put forth by the Moon, and for the chief things of the Ancient Mountains, and the precious Things of the lasting Hills. Their Influences inspire Life into Men with Inclinations: and dispositions according to their Temperature. But all Subservient to the use and Liberty of the Soul within. For the Wise, and Courageous overrule the Stars, and hav Dominion over them. David therfore fitly Saith,8 O Lord our Lord, how Excellent is thy Name in all the Earth! etc. When I consider thy Heavens, the Works of thy Fingers, the Moon and Stars, which thou hast ordained; What is Man that thou art Mindfull of him! and the Son of Man that thou visitest him. For thou madest him a litle lower then the Angels, and hast Crowned him with Glory and Honor. Thou madest him to hav Dominion over the Works of thy Hands; thou hast Put all things in Subjection under his Feet. He is the Lord of the Sun and Moon, they are all brought forth in their Hostes for his pleasure and Service; They mov before his Eys with so much order, and Beauty, that were he able to dispose of them, as he listed, he could not order them in a wiser maner, in a Way more desirable, nor mend their Motions by any Change or alteration: Therfore David praiseth GOD so Earnestly, becaus of the perfection of their Essence and Motion. GOD 9 is my King of old Working Salvation in 6 7 8 9

See Genesis 1.14–18. Marginal gloss: Deut. 33.13. etc. ( See Deuteronomy 33.13–15.) Marginal gloss: Psal. 8. (See Psalm 8.1, 3–6.) Marginal gloss: Psal. 74.12. etc. (See Psalm 74.12–13, 15–17.)

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the midst of the Earth. Thou didst divide the Sea by thy Strength, thou brakest the Heads of the Dragons in the Waters, thou gavest him to be Meat to the people in the Wilderness. Thou didst cleav the Fountain, and the Flood, thou driedst up mighty Rivers; The Day is thine, thou hast prepared the Light and the Sun, thou hast set all the Borders of the Earth, Thou hast made Summer and Winter. To Shew that their Motion is not so Fatal, as to be absolutely unchangeable, he made the Sun and Moon stand still in the Days of Joshua 10 at the Command of a man: and brought the Sun fifteen Degrees backward in the Days of Hezekiah, which amazed the King of Babylon and all the World.11 But Knowing their Beauty and Order to be Absolute, he hath not put them into any other Hands, least they should be Subject to the power of Malevolent Minds. And therfore as David praiseth GOD for the Stabilitie of the Earth, becaus it cannot be moved; so doth he for the Continuance of the Sun.12 O Giv thanks unto the Lord for he is Good, for his Mercy Endureth for ever. O Giv thanks unto the Lord of Lords, for his Mercy Endureth for ever. To him who alone doth Great Wonders for his Mercy Endureth for ever. To him that by Wisdom made the Heavens, for his Mercy Endureth For ever. To him that stretched out the Earth abov the Waters, for his Mercy Endureth for ever. To him that made great Lights, for his Mercy Endureth for ever. The Sun to rule by Day for his Mercy Endureth for ever. The Moon and Stars to Rule by Night, for his Mercy Endureth for ever. GOD himself is pleased to denote the Continuance of David’s Throne by this Expression. Once13 hav I sworn by my Holiness, that I will not lie unto David; His seed shall Endure for ever, and his Throne as the Sun before: It Shall be Established for ever as the Moon, and as a Faithfull Witness in Heaven. Of the Stability of the Covenant of Grace, he Saith,14 If ye can break my Covenant of the Day, and my covenant of the Night that there Should not be Day and Night in their Season, then may also my covenant be broken with David my Servant, that he Should not hav a Son to reign upon his Throne, and with the Levites and Priests my Ministers. As the Hoste of Heaven Cannot be Numberd, neither the Sand of the Sea Measured; so will I multiply the Seed of David my Servant, and the Levites that Minister unto Me. Thus15 Saith the Lord, If my Covenant be not with Day and Night, and if I hav not appointed the Ordinances of Heaven, and Earth. then will I cast away the Seed of Jacob, and David my Servant: So that I will not take any of his Seed to be Rulers over the Seed of Abraham, Isaac and Jacob: for I will caus their Captivity to return, and hav Mercy on them. [ 16We are often called to Contemplat these things. When GOD accepted Abram, he brought him forth abroad, and said,17 Look now towards Heaven, and tell The Stars; if thou be able to Number them. And he Said unto him: so Shall thy seed be. When after 10 11 12 13 14 15 16 17

See Joshua 10.13. See Isaiah 38.8. The sundial moved ten not fifteen degrees. Marginal gloss: Psal. 136.1. etc. (See Psalm 136.1, 3–9.) Marginal gloss: Psal. 89.35. etc. (See Psalm 89.35–37.) Marginal gloss: Jer: 33.20.etc. (See Jeremiah 33.20–22.) Marginal gloss: Jer: 33.25. etc. (See Jeremiah 33.25–26.) Bracket is not closed. Marginal gloss: Gen: 15.5.

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the Flood, Noah built an Altar to the Lord, and took of Evry Clean Beast, and of Evry clean Fowl, and offered burnt offerings on the Altar, the Lord smelled a sweet savor; and the Lord said in his Heart,18 I will not again Curse the Ground any more for Mans sake, for the Imagination of Mans heart is evil from his youth: Neither will I again any more Smite evry Living thing, as I hav done. While the Earth remaineth, Seed time, and Harvest, and Cold, and Heat, and Summer and Winter, and Day and Night Shall not cease. It is the Glory of these Lights, that they make the Spring, and Summer and Autumn: Neither is the Winter any Disgrace unto them. Can any Lamp in Kings palaces, or any Light in any Temple be produced, that ever made Grass and Flowers to Grow, and ripened Corn? They are full of Wonder; Admiration, Honor, Necessity, and Comfort, being united in them. Food and pleasure as well as Light, and Attires, are the Effects of them. Lift19 up your Eys on high, Saith the Lord, and behold who hath Created these things, that bringeth out their Hoste by Number: He calleth them all by Names: By the Greatness of his Might, becaus he is Strong in power, not one faileth. They twinkle, and Sparkle, and fade, and Tremble, as if they would Expire: yet becaus his Almighty power is Eternal, not one of those is Wanting, which were seen in the first Creation; they gasp, as if they were like Candles in the socket. yet evry one of them is Eternal: And becaus they are all So Glorious in the Paths of Brightness, and their lustre Surviveth Ages and Generations, we are Exhorted to praise him who telleth the Number of the Stars, and calleth them all by Names: Praise ye the Lord in the Heavens, prais him in the Heights. Prais ye him all his Angels, Prais ye him all his Hosts Prais ye him Sun and Moon: Prais him all the Stars of Light; Prais him ye Heavens of Heavens, and ye Waters that be abov the Heavens: Let them prais the name of the Lord: for he Commanded, and they were Created: He hath also established them for ever and ever: He hath made a Decree which they shall not pass. Prais the Lord from the Earth ye Dragons, and all Deeps Fire and Hail, Snow and Vapor, Stormy Wind fullfilling his Word. Mountains and all Hils fruitfull Trees, and all Cedars, Beasts and all Cattell, Creeping things, and Flying Fowl: Kings of the Earth, and all People, Princes, and all Judges of the Earth; Both young Men and Maidens, Old Men and Children let them prais the Name of the Lord: for his Name alone is Excellent; his Glory is abov the Earth and Heaven. He also Exalteth the Horn of his people, the Prais of all his Saints: Even of the children of Israel, a People neer unto him. Prais ye the Lord.20 The Royal psalmist Beginneth with the Highest, and descending to the Lowest, Exhorteth all Creatures to prais GOD; rather out of a Sense of Joy, that in their Essences and orders They are allready doing it, then any Way doubting that GOD deserveth by Evry thing to be praised: By the Exhortation of them he inciteth himself to Eternal Praises: And having once Exhorted the Sun and Moon, the Angels, and the Stars, he descendeth to the Earth, and there Exhorteth even the Dragons, and all Deeps, to prais the Creator of the Stars, for as much as they also Enjoy the Comfort, and partake 18 19 20

Marginal gloss : Gen. 8. 20.21.22. Marginal gloss: Isai: 40.26. See Psalm 148.1–14.

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of the Benefit of their Light, and Influences. So do all Mountains and Hils, Fruitfull Trees and Cedars, Fire and Hail, and Snow, and Vapour, and Stormy Wind fullfilling his Word, receiving their Essence, and Existence therby. Beasts and all Cattel, Creeping things and Flying Fowl, all that is in the Valley, in the Field in the city, or Wilderness, is profited and delighted by the powers of Heaven: All which are preserved, Cherished, and Comforted for the sake of Man. Wherfore he comes to all Kings, and People of the Earth, Judges and Princes, yong Men and Maydens, Old men and Children, Exciting all men to the Praises of GOD: for that his Name is Excellent, and his Glory abov the Earth and Heaven; appeareth by the Magnificence, and Beauty of all these Creatures. For he exalteth the Horn of his People, and is himself the Prais of all his Saints: he giveth us Dominion over them, and Communion with himself in the Enjoyment of them. delivering us out of the Hand of all our Enimies, and Calling us neer unto him, that we might Honor and Serv him, Admire and delight in him, lov and adore him. Praise ye the Lord. 21

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Cap. XXII. Of the unknown and hidden Secrets in the Moon and Stars.

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The judicious Hooker, that Glorious Beam of the English Church, and the admired Star of all his Nation, wading into the spring and fountain of Laws, and digging neer unto the root of things, hath some Sage and important Maxims which he casteth up like Sparkling Jewels. Speaking of the first and Eternal Law, which is the fountain of all Laws, he saith, The Being of God is a Kind of Law to his Working; for that Perfection which God is, giveth Perfection to that he doth. Wherupon he observeth, that that, and nothing els is done by God, which to leave undone were not so Good: that there was never sin committed, wherin a less Good was not preferred before a greater: and that the Works of Nature do always aim at that which cannot be bettered. These Seeds being Scattered so near the root of Perfection, these Principles so closely laid in the foundation, these Ingredients giving a Tincture to the very WellHead of all Demonstration, must needs be of General Concernment in all the streams, as fitly applicable to all Particulars. The uses then and the Services of the Stars may be treasured by these. Becaus the Wits of the Age are Atheisticaly disposed and pretend the Moon and Stars to be Inhabited, to the utter overthrow of Religion, as they design it; And many Terse Ingenuities hav of late furthered the opinion, Because the Genius of the Time is hammering at Such a thing; and the Sagacitie of humane Nature Restless, in aspiring to the Knowledg of God in his Ways; And becaus som great thing is promised by Nature it self, and by Instinct Expected in the hidden uses and Capacities of those Mighty orbes; and there is a Shadow of Reason at least in their Arguments. It Shall not be amiss, to shew cleerly that if their Discourses, were true no Detriment can accrue to Religion therby. First they pretend, that the Fiction of Solid Spheres was a Chimera, of Aristotele’s, introduced into the World against the General Consent of Philosophy in former Ages: that Empedocles among the Ancients, the Stoicks and Academicks, believed the Heavens to be an open Firmament of Purer Air, and that all the Stars moved, as the Fishes freely in the Sea: That the Motion of the Heavenly Bodies can never be reconciled to Reason upon the Supposition of Solid Spheres. That the Interclusion of such thick Adamantine Cases, would Intercept and Spoyl the Celestial Influences. Then taking courage to Sally out of all Bounds, and soar higher, they pretend that new stars lately discovered by the Assistance of Telescopes, higher then all the fixed Stars that are Known: so that for ought we can perceiv (say they) beyond those there may be other Stars by no help of Instruments Visible to us, by reason of their Distance: And more again beyond those, and So forth onward to everlasting Spaces. Together with the Solid Spheres they remov the Cælum Empyræum, 1 the utmost limit and Bound of Nature, Making the WORLD infinit, and 1

Highest Heavens.

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Excluding (as they Suppose) the Seat of the Blessed: Or, if som of them are not so Malevolent as this, they make it the Throne of God, filling his Omnipresence with the Works of his Hands. Then they proceed to tell us, that it is very unlikely, that such an Innumerable Company of Mighty Orbes, Should be all Created for no other End, but meerly the service of such a litle point, as the Earth is among them. Herupon they hav vented Books abroad into the World, proving that the Moon is Habitable, and the Earth a Star, and that Many other Stars are Inhabited besides: And som of them are of the opinion, that the Sun Stands Still, and, is the centre of our System of the World the compass of which is Measured by its Beams, and Confined to the Sphere of the Suns Activity: Without which there are other Suns, at almost infinit Distances Divided from Each other, about which other Opaque Orbes or Bodies move, as the Earth and Planets about this Sun, that may be called Planets in like Manner: All of them having their Several Inhabitants to Enjoy the light of the Sun that is neer unto them! Coming more particularly to treat of the Moon, they would prov, first that she is a Dark Body borrowing all her Light from the Sun. Secondly that her Figure is Orbicular, She being not a Plane, but a Globe, as the Earth is, of like Capacity, and of like Dimensions. Thirdly that she is Surrounded with Air, which thickning at a Distance seems to Enclose her with Azure Skies, and consequently that being open on evry side to all the World the Sun and Stars may be seen there; the Moon being Surrounded, as the Earth is, with Skies and Ornaments. 4ly that she is a Solid Body of unequal parts, as appeareth by her Spots, the Brightenes being Earth, and the Dark ones Water. Fifthly, That she is not Smooth and Exactly Spherical, in her Surface: tho She seemeth so to us, as all things seem smooth at a Distance: but full of Protuberances, and Depressions like Hills and Valleys, Ilands, Continents Mountaines, Rocks and Promontories, visible in their Glasses. Of which Point Hevelius has written a Book in folio, called in Greek Selenographia, or the Description of the Moon, and published Maps therin of its Territories. Sixthly That She is a Moyst Body, (in some Parts at least) as well as Solid, her Influences Witness for All moyst Herbes, Shell fishes, Marrow, Braines and things of that Nature, are fuller of Moysture, at the full Moon, when her Influences are here, and the Tydes of the Sea much Greater; then at other Times. So that they Conclude a General Moysture to Stream from her, which lurking in our Air, and Insinuating it self by stealth into these things, addeth to their Moysture. To which they adde the Consideration of Lunaticks, and the observation of Seasons in Phlebotomy. Seventhly that She is the Centre of the Influences of the Sun, as the Earth is; and that as the Sun, by Shining upon her, causeth her Beams; so doth it raise Exhalations from her, Impregnate her pores by his Rayes, and Produce Heat in her Borders by the Reflexion. Eightly, that if Heat and Moysture be in her, Cold and Driness may be there also: For Contraries Convers about the same Subject: And that Light and Darkness is in her is apparent: 10ly2 That there are Nights and Days in her. For the Sun makes a Progress round about her, and the one half is Bright, and the other half is Dark Continualy, as on Earth it is. To 2

Traherne did not include a ninth point.

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these are added many other potent Considerations. That a Solid orb Enlightened by the Sun, where there is Air to breath in, Room to move in; Ground for footing, Light to see in, Water to drink, to wash, to bathe in, and a Skie surrounding it, to admire and Delight in; is capable of Inhabitants, or living Creatures. That where Heat and Moysture meet, Exhalations will be raised; that if an Orbe is Impregnated with Beams of Light. Transpirations will be Necessary: the particles of Light, that Enter, Breathing out of the pores again: And that these may occasion Fruits and Flowers, and Trees and Herbes, and Grass there, as They do here upon Earth: (for they are thrust forth by the Sun Beams:) And Clouds and Meteors also by the falling back of the Grosser parts of the Vapor may be produced, which in its return back unto the Moon may form it self into Rain, and Hail, and Dew, while the finer parts that flie away, vanish into the Consistence of Invisible Influences. That all Nature delighting in Life, is evry where productiv of Innumerable Creatures, endued with Sence and Knowledg. The Salamander in the fire, the Fishes in the Sea, the Birds in the Air, the Beasts on the Earth, and the Creeping things under the Earth: yea in Nuts and Apples, She quickeneth Inhabitants, much more in Such Glorious and Mighty Orbes. That Nature abhorres Vacuitie and Sterilitie: That the Elementary Qualities would be there in vain, if there were no Inhabitants. The Sun also and the Stars would Shine upon all those vast and Desolat Spaces in Vain, if there were none to see them. That if Beasts be there, there must be Rational Creatures to govern and Enjoy them. That no use can be more Noble, or fit for such mighty Orbes, then the feeding and Containing of such High and Glorious Creatures. Which is of Equal Importance to that of Cherishing others afarr off by its Influences. That the more usefull evry thing is made, it is the more precious. That Men are the most Glorious among Visible Creatures, and the most fit to be Multiplied. That as the Sea doth forrein Services communicating Exhalations to the Earth and Air, to the Sun and Stars (for that was the Opinion of the Academicks, and Stoicks) Nourishment and Moysture to Trees, and Herbes, to Men and Beasts, of fruits and flowers, overflowing it self, and Extending to all; being Rich the Mean while in Inward uses, and full of Services, and Treasures within: So may the Earth, So may the Stars; Nay and so may the Sun it self: That the World is united, and perfected therby, and Enriched in its uses: All its Parts serving evry one, and evry one all. That tho the Scriptures say, the Stars were made to rule the Night, yet there are Innumerable Multitudes of Stars over our Heads by Day, which Shews, that they were made for som other uses, then to Shine by Night. That as the Moon; So the Earth is Enlightened by the Sun, and reflects its Beams. That the Appearance of the Earth is Bright afarr off, they think apparent by the Reflexion. And that Its Face is spotted after the Similitude of the Moons, they gather from the Intermixt Appearance of Continents and oceans. That the Earth Ecclypses the Moon, as well as the Moon doth the Earth. That the Exhalations of the Earth turn into Influences afar off, and Pass upon the Moon at certain times, as well as the Lunar Influences com to the Earth. For tho the Grosser Parts fall back in Rain, or Hail, or Dew, the finer becom more pure, and spread abroad Continualy. That the Earth Shines upon the Moon, as the Moon upon

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the Earth: And that Rubicund Paleness, or Dimmer Redness, which we see on the Dark Part of the New Moon, the Earth then fully Shining upon her, are the Reflexions of its Beams. These are the Apparent Objections which they all make, or may make, against the unitie of the Earth’s Existence. To which we Shall adde som of our own, and proceed to the consequences. Nature is carried with a Strong desire to the Best of things: The Soul of Man would be Glorified, and Praised, and Magnified, and seen, and Belovd, and Admired, and Delighted in, in evry Part of Heaven, in evry Planet, in evry Star, in evry Kingdom, God doth delight in those that bear his Image, and are Blest with his Similitude. He desires Multitudes of these to see his Glory, to Enjoy his Lov, to walk in the Paths of Righteousness, and, to prize his Works, to possess his Treasures, to Praise, admire, and see his Blessedness. The Earth is too poor a Cottage, too small a centre, to be the Single and Solitary object of his care and Love. For him that is Omnipresent and Eternal, to confine his Contentments to one litle Spot, and leav all the Rest Empty and Desolate is unworthie of his Majestie, and not very answerable to his Infinit Greatness. Neither is it suitable to his Wisdom, that Worlds of such Infinit Magnificence, Bulk, Number, Distance, and Varietie; should be Created; only for to be, and serv like Sparks of Weak, and Glittering Light, for such a litle Ball, a Point, a Mite as the Earth is, being Capable of so many more uses, if him self pleaseth. Since therfore men are Visible Angels, and there is somthing Mysterious in those Creatures, that are made up of Souls, and Bodies, that all visible and Invisible things are united in them; And they are most desirable to God, Angels, and Men: What if the Stars should be all Inhabited, what would follow? May we conclude thence, that there is no GOD? no Religion? No Blessedness? verily it is more Apparent, that there is a God, a Religion, a Blessedness thereby. What if beyond the Heavens there were Infinit Numbers of Worlds at vast unspeakable distances. And all Those worlds full of Glorious Kingdoms? and all those Kingdoms full of the most Noble and Glorious Creatures. And all those Creatures walking in the Light of Eternitie, full of Joy, evry Moment celebrating the Praises of their Creator. And as full of Love towards each other. Would this Abolish Heaven? Verily in my Conceit, it Enricheth it. For it is more answerable to Goodness, Wisdom, and Felicitie; and demonstrates visibly, that there is a GOD, and that Divines hav not in vain Affirmed GOD to be all Act, since his power is Exerted in filling his Omnipresence with infinit Treasures. I am to delight in all, and all in me. There may be as Many Angels and Spirits, as if there were not one of these: Nay so far is the Increas of visible things from being inconsistent with Invisible, that it Augments their Number. For as much as in all visible, there must of Necessity be Invisible Things. Their uses, Relations, Originals and Ends are Invisible: All being the Spectators of one, augment his Glory, and evry one being the lover of all, his delight and Blessedness is therby Enlarged. For as much as evry Territorie here upon Earth is delightfull, but productiv of various and different Formes, and Creatures Endowed with Several properties; And the Appearance of this Varietie, when all is compared more Beautifull, and delightfull: It may be Expected, that the Creatures in those remoter Orbes

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Should be very Strange; and more Wonderfull; the most Glorious Orbes producing the most Glorious Creatures. But Still the Varietie Augments The Beautie, let them differ in other things as much as they will, in Knowledg and Lov they must all agree, that are Divine and Holy. All the Blessed must see all: and GOD communicat the Kingdom thus Gloriously Augmented to evry one. The same Rules, and Principles of Nature will be current evry where, Infinit Bounty must be Infinitly Communicative, and Infinit Desire Satisfyed: One Spirit must run in all, and all be partakers of the Divine Nature: Whatever other varieties there be all must be Holy, Righteous, Just, Good, Amiable, Wise and Blessed. What tho we are not able to tell the Ways of God among them, the Particular proceedings, and Methods of his Providence towards them; Must this Enervat all our Belief of what is Visible and present, and certain! We may be sure in the midst of all Varietie there is this unitie. Tho we Know not the Occasions of his Ways among them, his Ways are answerable ever more in all Places to their Occasions. They are all most Holy and Wise. And If all his omnipresence, and Eternitie be one Heaven, and all his Works in all places his Joys and Treasures, this is no Dammage at all to his Creatures. So that be the Matter which way it will; Whether we alone, or we, and other Worlds, are made to Enjoy him; What is Best, is done, and when we awake, we Shall be Satisfyed with his likeness. i3 Invisibles are not Diminishd by Those things that feed, and Entertain the Ey. Angels and Cherubims may fill the Air, And to the Stars, and to the Earth repair; And be in Heaven still; while they do see The Glorious Causes of Felicitie. All the most Happy objects of Delight May Shine about them, tho an Infinit And Everlasting Sphere of Endless Pleasures Afford Innumerable Endless Treasures. As one (in Numbers) added unto one Makes two; and doubles the Enjoyment, so That either is (while neither is alone) More Dear and precious: thus may Worlds we Know Augment Enjoyments, and if one be Sweet, Two will be more, when happily they meet; And all these Worlds being each a New, Intire, And perfect object, in its self conspire. With all the Rest, to make a more Compleat, And full possession: which being made more Great, And fair, and Sweet, Shall by the Harmonie Wherin they all concur more perfect be.

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The Works of Thomas Traherne Our Sacred Joy will answer evry one, As fully, as if that were had alone. An unknown Heaven full of Blessedness May all the Spaces ’tween those Worlds possess; And Evry World Surrounded with a Skie 4 Relating to it self, delight the Ey, Being Environed with Hosts of Spirits Evry of which the Glorious ALL Inherits. Angels nor Eat, nor Drink, their chast delights Are far abov our Carnal Appetites. The Works, and Ways, and Joys of God they see, These, and his Attributes their Treasures be. Their persons may Consist without firm Ground They hav no feet, nor need they to be Crown’d With a Superior Canopie, that over head Is needfull like an Heaven to be Spread; And yet they hav one Infinitly High, The very Essence of the Deitie. That is the Air they breath in, and the Ground On which they Stand, the Sphere that doth Surround, And covers them, the element of Love In which they Live, and flie, and Shine, and move. An Endless open Sphere of Libertie Far better with their Nature doth agree. And if the Room be Infinit in which They see the GOD of Nature all Enrich With new and various Beauties that Extend Beyond those Confines which they comprehend So far that walking on they allwayes meet New objects, more Remote, but far more Sweet, Yet find these neerer ones, the Sweeter too, For those Remoter ones which last they view, Their Avarice, and their Ambition is Exceeded, if not sated, with the Bliss. The Empyrean Heaven, that vast Sphere, Doth neither Trees, nor Herbs, nor Flowers bear: Tis far more pure! It neither Precious Stones, Nor Crowns, nor Scepters, nor Imperial Thrones Contains; it doth not Baths for Ladies hold Nor Seas of Wine, nor Mines of Pearl and Gold. These Gross material Dotages Enslave, And Chaine the Soul for ever to its Grave:

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The following lines from the margin (f. 246r) at this point were meant to be inserted into the text; but no point of insertion was indicated: For Angels may as freely see the King/As freely Soar and towr, and mov the Wing/As freely evry where as if all this/Were but the Empty Space and [. . .] of Bliss.

The Kingdom of God These Dreams of Mahomet deceiv the sense, And Glue it to Inferior Excellence; Withdraw from GOD, and Justify Delights, That neerer Suit with Carnal Appetites: We must be Guided to Him, as he is, And in Invisibles place all our Bliss; Or Els in Visibles as they proceed From him, and End in him: For all indeed Must be Enjoyd, but in an Heavenly Way: And Evry Act of his must be our Joy. Our Dreaming understandings must awake And in RIGHT REASON satisfy’d must take Their Sovereign Delights, must Angels love, And GOD himself; all other things above: Must Covet to behold, and highly prize Those Wonderfull Incarnate Deities: And long to see them, filling all the Space Wherin his Hand the Stars and Skies did place. And daily measure all their Excellence; Even with a Ravishd, and transported Sense: And make those Objects which Enjoy and see, The Sweetest Treasures of Felicitie. This brings Men home, and feeds them not with lies: Teacheth our Duties, and his Laws, to prize: And makes Men now in their Inferior State, The Joyfull Life of Heaven to Imitate. It leads us to a Real Blessedness, That we may dayly neer at hand possess: Yet carries off the Soul to distant things, And brings it to the Everlasting Springs, That far beyond all Worlds do over flow, And Streaming down to those that liv below; Giv a Diviner, and more Happy Sense, Of all its Kingdom, and its Excellence. In which allready being blest and Crownd, They daily Walk, the Glory being found, Which Nature Seeks with all her Appetites, And which doth fill even GOD with all delights. 5

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Cap. XXIII. Of the Nature of Influences in Particular; and first of the Suns.

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As in Organs the Same Invisible, and Subtile Air filling several Pipes; in the Expiration produceth several Sounds, which fitly Modulated by the Skill of the Musician, Compose Innumerable Tunes, the notes being variously mingled, Stopt and distinguished according to Art: So do the same Simple Spirits, working variously in several Objects, produce severall qualities, and operations. The Same Light and Heat coming from the Sun to the several Orbes, raiseth Innumerable Kinds of Exhalations, and Influences in the Great Machine of the World, which is the Organ of its Creator’s Prais and Pleasure: As the same Fire acting upon various matters, produces various Effects, in the same Instant of Time, melting Wax, hardening Clay, rarefying Water, burning Wood, raising a fragrant odour from spices, and a stench from odious and feculent Objects, if they are applyed therto. The Zabii or Chaldean Philosophers, were possessed with an opinion, which afterwards was taken up by many of the Greeks, that the Matter of the Sun was Fire: the Word, rwa 1 Our, or rather Ur, that signifies the Sun, being used also to Express Fire: Whence we read of Ur in the Chaldees, the place being so called (as the Learned conceiv) from their Sacred Fire Worshipped there, as a Symbol of the Sun. Plato expressly Calleth it pu/r ovura,nion. The Sun is an Heavenly Fire. The Pythagorean Maxim was, that Fire is the principle of all things, which they called dio.j fulakh., Jupiter’s Custodie; placing Fire in the Middle of the World, as that which is the most Excellent principle, and preservativ of all things: Whence it is thought that Numa Caused the Temple of Vesta to be made Round, according to the figure of the World, in the midst wherof was placed the Eternal Fire (which the Vestal Virgins kept, and preserved) as a Symbolick Image of the Sun. The Name of Vesta coming from Esh Jah, the Fire of Jehovah, which the Jewish priests also kept in Continualy in their Holy Tabernacle. Which being the most Activ and Noble Principle of Things, diffuseth it self through the univers, as the Heart in Man’s Body sheds abroad its Natural and Vivifick Heat into all the members. Xenophanes the founder of the Eleatick Sect held the Sun to be a Collection of Fires. The Light or Fire which was dispersed throughout the whole Creation, being reduced into that Body on the Fourth Day, wherin the Sun was made. Parmenides who was the disciple of Xenophanes, held only two Elements, Fire and Earth, wherof the former he made to be the Activ, the latter the Passiv, or Material principle. That the Sun was of a pure and fiery Nature, was generaly believed among the Ancient Philosophers, particularly by Thales, Plato, Heraclitus, Anaximines, Xenophanes, Theophrastus, Anaximander, Anaxagoras, Philolaus, Empedocles, Democritus, Cleanthes, Zeno, Chrysippus, Phythagoras, and Sanchoniathon, the Great Phœnician, that was Elder then they all. The Sun the chief of the 1

Marginal notation:

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Phœnician GODS being called by Sanchoniathon, Beelsamen, which is, in their, the Lord of Heaven: And the very Greek Word E ; lioH 2 which Signifies the Sun, is derived from El, the name of God: As in the Phœnician tongue it was also called Elium, from the same Original. And the Moon they stiled Belsimana, The Queen of Heaven: Becaus GOD made the Greater Light to rule the Day; and the lesser Light to rule the Night: The Sun being the Stronger Agent, and the Moon the Weaker. Admiration which is the Root of Idolatrie, breeding in them a Reverence, and Amazement at the Great and Wonderfull Operations of the Sun, which is indeed but one, that it may be the Image of his Unitie, who is the Creator of the same; But present by its Beams, and powerfull in all Effects, that it might resemble his Wisdom, and Goodness, and power in his Omnipresence. Among Modern Divines and Philosophers there are many that follow the Ancients, Copernicus, Vossius, Grotius, Ametius, Descartes, Gassendus, Hevelius, Serranus, Stobæus, Dr Charleton, Dr Willis, the learned Gale, and Mr Richardson our countrey Man. Thomas ab Angelis, my Lord Bacon, Sr Kenelm Digby and the Incomparable Mr Robert Boyl are not far from the opinion: Whose Names I mention as a Topic of Authoritie in so doubtfull a Matter, to countenance the Truth, and Encourage weak Apprehensions in the Belief of that, which they cannot by Reason discerne. Gale in his Court of the Gentiles telles us that the Stoicks of old held that the Sun was fire. So Grotius (saith he) on 2 Pet: 3.7. and Commenius in his Physicks. Thus the French Conferences Par les beaux exsprits tom. I. Conf. 6:3 So Willis de Febribus saith. The Light is but a Greater Flame more dilated. And Ames. Medul. Theol. lib. i. Cap. 8. Thes. 50. Subtillissima illius Massæ parte Sursum evocata facta fuit lux i.e. Ignis lucens.4 While in his Euclides Physicus tells us, Universa Naturalis Corporum operatio Nobis nota, vel est Ignificatio, vel dependet ab Ignificatione. That evry Natural operation of Bodies Known to us, is either an Action of Fire, or depends upon it. Possidonius of old defined a Star, to be a Body Divine. Ethereous Splendite and Ignite. Thus also Shepherd in his parable of the ten Virgins saith, It is a Question whether the Beams of the Sun are Fire; Which Som demonstrat thus. Take a Glass and gather together the Beams, and it burnes: etc. But not to spend Time in questions, that may better be Employed in Material and Important discoveries Delightfull and Happy; It may Easily be Granted, that that Light which was Scatterd over the Hemisphere, and Expanded the three first Days of the Creation, was contracted into the Body of the Sun, the fourth. Whose Particles being Infinitly Small, and Volatile, no sooner touched one another in that Glorious Centre, but they Immediatly reflected with unconceivable Violence: Drawing in a Train of Æther after them, which from all Parts meeting in the Centre, is Enkindled, and Ejected: 2 3 4

Should read {HlioH, the Sun. By people who have beautiful souls. Theophilus Gale in The Court of the Gentiles, Part II (Oxford, 1670) translates, ‘Light, namely lightsome Fire, was made out of the most subtile part of this Mass taken up’ (see pp. 69 and 338).

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for that Air is the proper Aliment of fire, may by a thousand Demonstrations be Evidenced. Especialy that of Cupping Glasses, wherin a Secret propertie of Fire is discovered, contrary to that which is Manifest and Known, yet Stronger, and more powerfull, and first in Nature. We all Know that Fire has an Expulsiv facultie, and Streams outwardly, acting from a Centre by its Beams, and Influences. And that when Powder is Kindled in a Barrel, it will tear a Tower in pieces to acquire Room, as if all that Matter which appears in the Flame did lurk in the Powder before, and did now break loos. But we seldom Dream of the Attractiv power, which is hidden in it; And which, tho it be far more Subtile, and desires a neerer, and far more inward Inspection, may upon a Severe, and Acurat Enquiry be found as Manifest and Evident as the former. It is the very Spring and bottom of all Philosophy; we will therfore, first propose, and Anatomize the Instance. Kindle a Competent Quantitie of pure, fine White paper, put it flaming into an Empty Cup, and Immediatly turn down the Lip of it into a Dish of Water, and Insteed of driving it farther off, which one would expect, it will sup it in, Causing the Water Violently to Ascend, not for the Shunning of a Vacuum, as at other Times for the Cup was full before: flame, and fume, and Air, and Smoak issuing out of it in Abundance: All which is Stopt and pent within, as soon as the Lips of the Cup touch the superfice of the Water. yet is the Water drawn into the full Cup, to the Apparent Hazzard of a Penetration of Bodies, and the utter dissolution and Extinction of the fire. That Action wherby it renews it self, being Seated in an unnatural, Inconvenient place, becoming its Destruction. The Experiment is full of Wonders: and shews an Attractiv force in Fire, more powerfull, and first in Nature. The Cup may be resembled to the Great World; the Sun in the midst of it, to the Fire in the Cup; The Air Surrounding the Fire, to the Æther about the Sun; the paper to that Matter which is the Bond of Union in the fire, Keeping it from a precipitate, and Momentary Dissipation; Its Mint and Working House, wherin it rarefies Air, and turnes it into flame: As long as the Cup is open, (more Air having liberty to come in,) the Waste of that in the Cup, and its Attraction to the fire, is not discerned: but being once Excluded, the fire Extinguisheth. for it immediatly devours all in the Cup, and having no more to Feed on, dissipates and dies; Not for lack of Vent, but lack of Aliment. Which appears, by the coming in of the Water. For it follows upon the Absumption of the Air, that the Water Should Ascend. If you ask what becomes of the Air when it is turned into fire? It was Ejected in Beams, and in the Form of Heat evaded the place, the Subtile Particles wherinto now it is divided, passing easily through the Pores of the Cup: and flying away like Spirits into the Air. Nor Indeed could the fire at all Emit any Beams, or resolv any Parts of the Fuel, did it not first draw in the Air. Which being a Compact and Solid Body in Comparison of Fire, is divided therby into innumerable parts, and rarefied and set in Motion; and the operation being done in the Pores of Combustible Matter, it is tearing them in pieces continualy, Continualy rarefying the Moysture that is there into Air, and that Air into fire, Issuing out in great Abundance. Its Subtile Particles Divaricating, and Scattered all abroad, when so absolutely pierced, loosened, moved, and divided. The Space being

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full of Air on evry Side, the River and Stream of Particles flying out, must of necessitie make their Way by dividing the Air, and Caus the Neerest Parts of the Air divided to com in, both for the Shunning of a penetration in those Parts and Regions, whither those fiery Particles go, and for the Shunning of a Vacuum in the Pores of the Combustible, which they now doe leav. So that these two which seems so Contrary are the Mutual Causes one of another, Attraction, and Expulsion. And their Concomitance founded upon the Greatest Principles of Nature. Its abhorring a Vacuum, and Penetration of Bodies, So much matter must of Necessitie com to the Sun, as goes away from it, becaus the Matter without must remov som whither upon the coming of more and hath no place Empty wherin to remove; but that which the Matter coming forth hath forsaken. So that like the turning of a Wheel, when once it is put in Motion, the Parts that flie away, drive on those that are behind them, and all that are before, are behind the other, and evry one drives on all its fellows which is the Beauty and Perfection of Circular Motion: Even here in like Manner the circulation is most Easy: Especialy happening in Matter so Rare and Volatile, as Light and Air: Its first Motion depends upon the first Concours of the Particles of Light, which by God’s power were Commanded together. He Set the Spring, or the Wheel a going, But after the first Impression in that Contract, it Must move Eternaly. Becaus the Æther is so infinitly prone to be Rarefied, that it can no Sooner touch the orb or Disk of the Sun, but being invaded by twenty thousand particles in evry part, it is divided in an Instant, and flies out for more, and by flying out Continualy brings it in. Perhaps it is Swallowed up to the Centre of the Sun, and Suffers Incisions all the Way being invaded by Innumerable Millions of Particles, that break in upon it on evry side, and before it can com out like Corn in a Mill, is made Infinitly Small. For Fire is the most Subtile Divider in the World. Tis absolutely the Greatest Rarefier, and Air the most capable of being rarefied, and where they meet, the Effect will be most Speedy, and as long continue, as these two are together. Where you hav the Original Cause both of the vast Abundance, and Swiftness of Light. The Speediness of Digestion, loosening infinit Particles of Air in a Moment, occasioning the Swiftness of their Effusion, and abundant Dispersion. Here you have the first Original, Spring and cause of the Solar Influences: And having these may Easily Divine at all the Residue. It is Impossible that this Motion Should Slacken of it self, or stand Still, till God commandeth, becaus (as may Easily be discerned in the Nature of Fire, which is still Augmentative;) The Æther being long before prepared, and made infinitly prone, and ready by the Way, is rarefied and Enflamed faster then it can be Vented: And the Sun at first in a growing State, transforming the Adjacent Æther into it self, till it arrive to its Gage, and Stint, by the Impossibilitie of Matters coming faster into It: For it cannot possibly digest more then comes in, nor turn more into it self then it digests within; Fire growing by Attraction, (or Interior Assimilation) and not by Accretion: When therfore it is Impossible for more Matter to come in, by Reason of the Infinit Abundance of that which flows and Approaches thither, which the neerer it comes, hastens the more Swiftly, and is Contracted into fewer Bounds, Crowded, and hindered, as well as drawn, by those Seas of Fire

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that are flowing out ward; The Access being limited, the Inclination to Augment and Increas, is bounded. Thus far it may come, and no farther: yet innumerable Infinites (as we Saw before) flow out of it; which are the Causes and Effects of themselvs; for they spread abroad over all the World, fill all the Spaces passing from the Sun to the utmost Heavens: Where they meet with solid Orbes they are partly immitted, partly reflected: all that fall upon the Brisk and Solid parts of the Earth, or moon or Stars, are reflected; all that fall upon the Empty Pores Sink in, and proceed till they meet with a Resistance, and there they are Refracted, and Caught, and Sink in furthermost of them, being all the Way, continualy persued by more. Where Rarefying the Moysture faster then they are condensed themselves, mooving and dividing the looser Particles, filling all the pores of the Earth with Motions, and breathing out again by Degrees, they Impregnat the Earth, and Concoct Minerals, and refine its Grossness within, Quickening Roots and Seeds, Inspiring Spirits, and carrying in the Nourishment, and breathing forth again, they outwardly Cause Exhalations, and Transpirations of Infinit Value. These thrust forth the Grass, and Trees, and Herbes; these Impregnat Vegetables, and Men, and Beasts; these break out of all Pores, and communicat their Odors: These Carry up the Grosser Vapors, whose thicker Parts Subside in Clouds, and tumble down into Drops of Rain: These Aspire Continualy from all the parts of the Earth; being equaly Enlightened all the yeer, they Equaly Ascend in unconceivable Abundances, night and Day for ever, especialy from the Torrid Zone most Copiously (others in the form of Celestial Spirits, Supplying the Terrestrial Pores in their places) till at last they are drawn by the Vortex of the Sun, and Swallowed up as others were before them. Thus hav you the cause a priori, of the Suns Continuance, and the Reason of its Emanations, and the manner how it is Repayred For all its Effusions; and the Justice of Nature, in not Suffering it to work in Vain, and the Benignity of its proceedings, exprest in its Rewards. Here you See the Original Cause of its Influences, the Material Caus and the Formal Clearly, the final also Rationaly, pointed out, and the Manner how the Sun is the means of it self, and of all operations, to the Glory of that Wisdom, that doth Great Wonders past finding out,5 without Number, and of that power, which is Infinitly distinct, tho omnipresent and Immense; and of that Goodness which Employs these innumerable, and Invisible Agents to the Benefit and Comfort of all his Creatures, to the Happiness of Men and Angels, and to the praise of his Glory.

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Cap. XXIV. Of all the Emanations and Influences. Their Efficient, Material, Formal, and Final Causes. The Reason of their Strength, or Weakness: And of the periods and Degrees in their Revolutions.

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As evry Being hath a Spark of Excellency which it deriveth from the Nature and Power of GOD, So hath it the Stamp of his Omnipresence, and the Character of his Goodness impressed upon it; And is So far Communicativ after his Similitude, as it is Excellent in Nature. For whatsoever is so Tenacious of it self, that it is altogether Incommunicable, being Divested of all uses, It is unprofitable lumber in the place which it Filleth; It is Cut off like a Withering Branch from the Root of the World, and may not be Accounted any Part of the univers, becaus it is Divided, and Standeth alone; for it is as uncapable of being aided by other Bodies as it is of assisting them. Evry thing therfore receiveth from all, and communicateth to all, after its Kind and manner. The Glory of Gods visible Image, and vice gerent; the Sun, Consisting in this, that it is the cause and Fountain of all Emanations: wherby all Beings Exchange themselvs for each others Sake to one another, and are united together. Hence is it that all Bodies Ray, and that their Essences and Spirits mingle together: that they exceed themselvs and ever flow unto Each other: that their Parts being impenetrable, they are made Porous by the Benefit of these Beams, by which Pores they becom in evry Part Penetrable like Spirits in some Measure, that can receiv into themselvs other Beings beside themselvs, and go out of themselvs without Changing Place into all Beings about themselvs, and Appear, and Act, and Dwell, in them at any Distance. The Communication of all Visible and corporeal Beings is two fold, either outward and Superficial, or Deep and Inward. The one is a Communication and Figures and Colors by Reflexion, the other of Spirits and Interior Qualities by Transpiration. The Sun is the Principal Cause of both. For the Particles of Light being most truly Impenetrable, becaus Imporous; and all Atoms the only Imporous things in the World; by their Inward fullness of Matter excluding all other Matter out of themselvs, they cannot penetrate where they meet, but rest Contiguous, or move by Each other; or if one of them be so fixed, that it cannot mov, it will reverberat the other, Which is the Ground of Reflexion. The Particles of Light being infinitly Volatile, as Particles divided to the Bottom of their Capacitie will Necessarily be, flie back from the Parts on which they fall with Infinit Speed; at least with a pornicitie that deservs the Name of Infinit, becaus in the Twinckling of an Eye, it Effectualy Passeth inestimable spaces, from the Sun to the Moon, from the Moon to the Ey. And becaus they are Innumerable and Infinitly Small, being therupon infinitly formable into any Figure, and continuing in the order in which they leav the last Place, they contain in themselvs the Idea of their Object. which they last Smote, and from whence they last came: which cannot possibly be broken in the Way between

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the object and the Ey: becaus all Motion compard to their own (how swift soever) is but Infinit Sluggishness. Thus by their Ministery all objects are outwardly Communicated to all. To all Eys in all Kingdoms and Nations, and affect all with their Lustre and Beauty. And thus by their Rayes, (which are a Sort of Influences also) are all other Bodies on which they Shine, by Night Communicated. For beside the Communication of the outward Appearance, there is a Real Communication of Parts, and Spirits! for these Rayes of Light that never Enterd their Existence, are no part of the objects from which they Come, tho they seem the objects, realy the whole and realy the same. But those other Rays that com by Transpiration concerning which it is Said Omnia Corpora radiant Nocte. Bodies Ray also by Night, tho they represent neither Figure, nor colour of the object, yet these are truly Parts of the same. Wherin there happens a Strange Deception, or rather a Wonderfull and Happy Exchange; For that which is no Part Seems to be the whole Object, and that which is a real part is unseen, and Seems not to be the object at all. Which may justly reprove our Confidence, and teach us Humilitie, as well as Admonish us of that unitie; and Reciprocal officiousness, that ought to be between us. For the Rayes which came off from the Superfice of Bodies get Nothing at all by putting on those Ideas. Not a Grain, not a Particle of matter is added, yet they represent those Forreiners Gratis, as if they were the things themselvs: Nay they divest themselvs of the Image of the Sun to put on the more obscure Shapes of those figures and colors, Sacrificing their Glory to our Service. But then they are transmitted into our Ey, Exalted in the Phancy, and obtain a Throne in the understanding. The other Should teach us to avoyd ostentation, and to do service realy in an unnoted Manner. For tho their very Existence, as well as Service, is unseen, there is a Light approaching, wherin both shall appear with all exactness to all Eternity: Evry Motion, evry turning evry Application, wherin they hav been used, manifestly Exposed in the Knowledg of GOD to All the Glorified Hostes of Angels and Men. For GOD, that is Great in all things, and not Small in any, is infinitly Great in the Smallest Thing: And there is nothing hid, but it shall at last be opened. That these Inward Communications are more real then the other, is manifest, becaus these are Communications not of Shadows and Images, but things of themselvs, Substances being imparted in their own Essential Parts and Spirits. For the Particles of Light that are immitted into their Pores, when united to the Particles of the Thing, which they loosen, are in all vital Wights, and Vegetables, by a Balsamick Humor, wherin they are Invested, united to the Subject: And when ever they breathe out in the Humor wherin they are Cloathed, or any Particle of it, so much of the very Body and Substance, Soul, and Spirit, of the vegetable or Animal is parted with: yet this it doth for the Enlargment of it self, and Benefit of others, Night and Day, which Nevertheless by the Ministerie of the Same Spirits, or others Succeeding Continualy, is repaired. And thus the Creature is wholy Communicated from the Very Centre of evry Part, and Assignable Particle in him, yet is wholy Intire, and wholy continued: Imitating GOD in that Particular. Even in the most Stiff Flint, and

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obstinat Gold, there is an effusion of Spirits: If not som Shadow at least, or Tincture of Parts. And for as much as those Spirits were received into their Being, and united with it in one Bulk, and Submitted themselvs to the Laws imposed by their Parts, and Pores, they may be reputed a Part of it. Tho by their Hardness to others, they hardly Suffer others (more Noble then they) to be a Part of themselvs. However they are Just, and what they receiv, they faithfully returne: tho not Immediatly to the Apparent Benefit of other things, yet finaly to the conservation of the World, and to the Benefit of all in the Reparation of the Æther, the Sun, and Stars. That Such an Emanation is made, Such an Inspiration and Expiration of Spirits, is manifest by the Decrease of Weight in all Drying things; by the Moss thrust forth in the Barks of Trees; by the Hoariness or Rayes of Moysture faintly Condensed in Mouldie Bread; By the Drying up of Ponds and Pooles of Water; By the smells and Odors of Perfumes and Spices, breathing off in a Fumy substance; By the sweat and Hayrs thrust out at the Skin; and the copious Abundance of Such Transpirations in Men and Beasts, and Vegetables, is seen by the suddain Withering of Leavs and flowers, when the Channel of Conveyance from the Root is broken; the extreme Abatement of the Lims in Sickness, and the Leanness of Old Men, that turn into Skeletons; or of famisht Prisonners, or Melancholy Men that Eat Nothing; by the Putrefaction and Corruption of rotten Trees, Whose Solid Parts are realy worn out, and Wasted in Process of Time by these repeated Emanations, and new Incisions multiplyed by the Intercours of these Material Spirits. It is Supposed that were our Transpirations recondensd into a Body, and brought in their Account to a true State, they would be found more then all our other Excrements besides: Which however Simple a Point it may seem, is full of Realities, and full of Mysteries. The transpirations of Greater Bodies are farr greater: As is Apparent by the Abundant Vapors of the Earth and Sea: And the Huge and Mighty Oaks and Cedars, they are able to thrust Out of the Ground. And by Reason of their Abundance, they are Carried without much dispersion to vaster Distances, indeed to Inestimable, and unmeasurable: Bearing up those things that are Susceptible of Weak Impressions, whose Inclination to Ascend makes all other Solid Bulks that are inobedient to that weak Elevation (becaus Contracted in So Small a Room) to descend with as much force, as so many answerable Particles expanded in the Air, are ascending with all: You hav herin the Cause of Levity, whose Consequent is Gravitie, for they are Reciprocal Motions. Twere Easy to open the Nature of Springs and Rivers produced and occasioned by these Spirits, of Clouds also and Rain, and Dew, and Hail, and Snow, and of the Existence of the Æther it self, as well as of all vegetables and Minerals: For it is the Key and Clew of Nature’s Labyrinth, and as it has Admission into all her Roomes, and operates there, Admits us thither. For the Sun is the Root of Light and Life, and gives Light in Philosophie, being a fountain of knowledg, as well as of Formes. All Interiors and Assisting Formes proceeding from it, and being truly Its own in all the Creatures, as all Exterior Idæs and Beauties be, which its Light occasions.

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But we will Confine our selvs to the Influences of the Stars. The transpirations of Greater Bodies, as they are Breathing out are called Exhalations, and that they are in respect of those Orbes from whence they come: As they are flowing into other Orbes from farr, they are Called Influences. Words so proper that one would think it Impossible to use them without being Informed by them, even of the Inward and hidden Nature of the thing they Signifie; And so Manifestly relating to, and So necessarily importing each other, that the thing must be one of which they are the Names: For there Can be no Exhalation with Som Influence, no Influence without Som Exhalation. Can an Influence from the Sun, enter the Earth, without Coming out of the Sun after the Manner of an Exhalation or can an Exhalation Come out of a Dead and Solid Body without an Influence? Verily were it not for the Influence of the Sun and Stars, all the Pores of the Earth would be quickly Empty; And we Should never See an Exhalation More! All the Influences of the Moon would fail, the very Effusion of the Springs, and Rivers Ceas; All Animation and Vegetation be at a Stand; all Communication of Smels, and Properties, and figures, and Colors, perish. The Air it self would vanish, And a vast Chasm, or Desolate Gulph appear between Evry Creature, and its Neighbor. Wheras now there is an Incessant Trade, and free Commerce between them, they Shake Hands and Mingle Rayes at all Distances, and are Sweetly united in a fair Correspondence. The Transpirations of the Earth are called Exhalations here, where they Exhale, or Breath out; and Influences there, where they are received in, be it in the Sun or Moon, or other Creature; Ascending allwayes in an unwearied Manner they intend the Sun: and tho Many Parts fall back again, the most Pure and Refined in Strait lines approach their Centre. For the Sun is the centre of Leight things. All the Way they retain the Tincture of the Globe they came from. And tho they are Gross and Dull, in Comparison of their Lively and Subtile Causes, are Nevertheless, at their Journeys End, an Acceptable savor, entering there as Wind into fire, a Coal and Enflaming Influence; Refreshing and reviving. But the Sun being so Immeasurably Greater then the Earth, and so swift and Instantaneous in its Disbursements, the Earth cannot yield it Influences enow to feed upon and Live. Therfore from the Moon, and from evry Dark and opaceous Star, Illuminated by it self, does it rais a Vapor, which allways attends the Sun, in direct Lines approaching towards it. The Sun being the Immediat End of evry Influence: And all the Aspects of all the Planets are ever more the same towards the Sun, their Influences Equaly Strong, and Copious upon it for ever. Wheras they relate to the Earth by Accident, and obliquely touch it, as they are passing by, holding no certain or continual Commerce immediatly with it. Being somtimes Strong, somtimes weak. One while falling directly upon it; another while not at all; According as it happens to stand in the Way of their Passage to the Sun. By which Hypothesis a Priori, I found and foresaw what Astrologers would say, Concerning the Period of their Revolutions. For when they are in Opposition to the Sun; the Moon or Star just Rising, and the Sun Just in setting; or they Setting; and the Sun rising; the Sun in the Zenith over our Heads, and they at the Nadir of the Heavens under

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our feet; or the Sun over the Heads of our Antipodes, and they in our Zenith. (for in these Cases it is all one:) the Sun the Moon, or the Sun, and That Star are then in opposition, the Earth being in the midst between them. As it happens allwayes at the full Moon, when the Moon is rising Just as the Sun is setting, the Moon Just over Head, when the Sun is Just under feet. Then the Influences hastning in a Strait Line allwayes from the Moon to the Sun; fall in full upon the Earth, becaus it Stands in their Way: Then are our Waters here beneath Encreased, and all Moist things that detain its Influences augmented; and all things affected with Redundance, and Excess, that are Subject to it, and things hurt by that Excess, Evil affected at that time by it. As the Aspect varies daily this Abundance abates, unto the New Moon, which being then in Conjunction with the Sun, that is in respect of Longitude, Exactly between the Earth, and the Sun, in the Same Line; I foresaw the Astrologers, who Judged of them by Events only, would say, that her Influences as then were Drie; And it fell out accordingly for going allwayes in a Strait Line to the Sun, when the Moon happens to be between the Sun and us, her Influences must take the Shortest Way, and therfore they are all Attracted up, and leav the Earth in a direct Line, going fromwards the Earth, and Moon at once to the Sun, which is further off; their Privation or Absence being mistaken for a Positive, and Contrary Influence. Thus to a Moment of time we unwittingly Jumpt with Astrologers in Calculating the Periods of their Increase and Diminution. They Judging by Effects from 4000 yeres Experience, a Posteriori: We in a Day Concluding demonstrativly by Causes a Priori; and in the contemplation of their Causes fore seing effects, we were not aware of: But if our Hypothesis were true, that thus it must be we were most Assured. As in one Instance more, which is Mysterious and Miraculous I will name. studying the Nature of Light, And falling upon some Discoveries there, I Evidently saw that if Light were the thing I conceived it to be, wheras a Candle seemeth to reflect but in one part of the looking Glasse, on which it shineth, Its flame is visible in all. And going to trie, I found it so, which is very Strange; for no flame appeareth to any Ey, but in one place. But to many Eys, in many, of which I was not aware till I then Saw it in its Causes. For the Idea being in evry Part of the Beams of Light, and the Beams falling upon evry Part of the Glass; the Idea will in evry Part be Expressed: But the Lines of Incidence being observed in the Reflexion; the Severall Beams com off Severall Ways, and are seen only by Severall Eys. Evry single Ey seeth but one Idea; the rest that others see, or may see, are to it unseen; Becaus nothing is Seen, but what Enters the Ey; and all, but one, flie away to several places. I am tedious here, but the Benefit will be Endless. For upon the Knowledg of these things, we are able Intelligently to have Communion with GOD; to admire his Art; and See his Skill; to Adore his Wisdom, Goodness and power; to delight in the Methods and proceedings of his Work: To Survey the Difficulties through which a Way is hewen (as it were) throu so many Rocks before he can attain his End; and the many Intricacies, and turnings and Windings throu which his Providence passeth, before his Work can be Expedite, and free from Inconveniences, is Good: That we discern the Councel,

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and Advice that is taken, in so deep, and Intricate a Design, So long and wary a Contrivance: That we may believ in GOD, and learn how to Value and Prize his Work, and Seeing a Living and Intelligent Architect, pass all our Admiration and Praise unto himself, who is their Cause and Author. Otherwise we shall be like unto them, who Considering the Works, did fail to acknowledg the Workmaster of them, and could not, out of the Good things that are seen, Know him that is: But deemed either fire, or Wind, or the swift Air, or the circle of the Stars, or the Violent Water, or the Lights of Heaven to be the Gods that Governed the World. With whose Beauty, if they being Delighted took them to be Gods; they might well hav known how much better the Lord of them is: For the first Author of Beauty hath Created them. But if they were astonished at their power and Virtue; Let them understand by them, how much Mightier he is, that made them; For by the Greatness and Beauty of the Creatures, Proportionably the Maker of them is Seen. It is Easy to collect the Causes of Influences into a Methodical System by what hath been Said: And by them to open all the Mysteries of the Visible Heavens. The Efficient Cause is twofold; Either Primary, or Secondary; Remote, or Immediat; Physical, or Divine. GOD is the Remote, the Divine and Primary Cause of all: The Sun is the Immediat Efficient Cause of all that are Known; even the Secondary, or next under GOD, the Phisical causes of all the Influences it Exciteth; The Efficient is ever more the final in its Natural operations; for evry Agent by Nature immediatly intendeth its own Good, tho (that being satisfyed) finaly and Remotely the Good of others: The Material Cause are the Vapors and Exhalations raised by the Sun: The Formal Cause, their Dispersion, Invisibilitie, Power, and Presence in forrein Orbes. The Final Cause, why first they are Emitted, is the Benefit of the orbs from whence they com: and that in Several respects, that they may be disburdend of encombering Matter, Enlarged by Parting with it, refreshed by receiving more Quick and Vital Beams; for which End also they Are not imparted only, but go to the Sun, That it might Continue, to Inspire them. The Immediat End, why they are attracted by the Sun, is the Reparation of it self; the General End, the Welfare of the Univers: The Final End of all being either Near and Subordinate, as Mans Happiness; or remote and Supreme, as God’s Glory. The Planets abov the Sun are Measured by the Same Rules with the Former: And all the Stars that are at the Same time in opposition, against the Sun, are Predominant; and those weak, that are in conjunction with him! For when they are in opposition, their Influences are drawn directly to the Earth, as they are passing by, in their Course to the Sun: But in Conjunction they are all Swallowed up by the Sun, and never Com near the Earth, till transmuted into Light and Heat, and Ejected from the Sun in Solar Influences. Mercury, Venus, and the Moon, are under the Sun, Mars; Jupiter, and Saturn abov it; and all the fixed Stars abov them. When those that are neerer us then the Sun, are in Conjunction with it: They are between us, and the Sun, And their Influences mov fromwards the Earth to their Journeys End. But as for them that are above the Sun, or further off from us then it, in the Time of their Conjunction with the Sun, the Sun Standeth in the Way between us and them. And tho their

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Influences com towards the Earth and Sun at once; till they are Entertaind in the Sun, they come no nearer; For all Influences End in the Sun, And reach from the Stars that are Round about it to the Sun, be they where they will: All orbes that Stand in their Way are under their Influences; and all they that are out of their Channell (for their Road, tho Exceeding vast, and broad from Side to Side, is limited) are out of their Influence; they that are neer its Borders feel it a litle, or more or less, the neerer Or the further off they are from the Stream, or channell of the Influence: For it is not Shut in upon the sides like a River abruptly bounded, but failes by Degrees, being strongest in the midst of the Channell to the sun, and weaker towards the Borders of its Stream on either side. The Professors of Judiciary Astrologie, that deceiv the World, are here detected Apparently, As well by the Excellency of Humane Nature, that is abov the Stars, as by their Error in ascribing Influences to the Plannets in Conjunction: For they are devourd by the Sun Unless by an Abuse of Speech, the Absence of their Influences be thought an Influence. Which is further evident by their Dream of Mercury, To which they Erroneously ascribe an Influence in Relation to the Earth: But wittily feign it to be various in it self, and allwayes the Same with the prevailing Influence in the constellation. For indeed Mercury is so neer the Sun alwayes, that the Earth never comes between the Sun and it, and therfore can never be under its proper Influence. Immediatly and in Relation to the Earth, Mercurie has none. Many thousand things of this Kind there are to be utterd, among which this is one of the Principal, What is the several tincture of Evry Star? The Sun is Fire; the Terrestrial Globe, Earth, and Water; and the Predominant Qualitie of evry Star, the Tincture of the Influence: but what that is, there is none other that can Shew it, except the Gods, Whose Dwelling is not with Flesh. The Moon Indeed is apparently Cool and Moist, and fitly accounted Feminine, being Compared to Silver; as the Sun is Masculine, and Compard to Gold. But why Venus Should be Tin, unless for Beauty; Mercury, Quicksilver; Mars, Iron; Jupiter, Brass; and Saturne accounted Lead; passes my skill to tell. Somthing there is for the sake of Harmonie, Varietie, and Temperature; but the Thing unknown. If any Demonstrations be Brought, we are ready to receiv them; and that Joyfully and Thankfully in so high a Mysterie. But these we must overpass, and bury many more in Silence. Observing nothing more then this lastly, That wheras the Influences of all the Plannets, and all the Earthy Exhalations, are too few: God hath prepared the fixed Stars, and they Communicat to the Sun’s Disbursments. So doth the Æther from the utmost Parts of the Empty Heavens, wherever the Beams of the Sun do come. GOD providing that by their Progressive Motion, they should Cause as much Matter to Exchange Place, and passe behind them, neerer and neerer to the Sun, as Comes out of the Sun thither; and that those Spirits in process of Time Should mingle with Ethereal Particles, and Die unto them, that they may come back in due time as fit Nourishment. The Æther being So Infinitly Expanded, and vast, on purpose that it may Sustain the Sun it Encompasses.

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Had a Man been allwayes in one of the Stars, or Confined to the Body of the Flaming Sun, or surrounded with nothing but pure Æther, at vast and prodigious Distances from the Earth, acquainted with nothing but the Azure Skie, and face of Heaven, litle could he Dream of any Treasures hidden in that Azure vail afar off. or think the Earth (which perhaps would be Invisible to him, or seem, but a Needle’s Point, or Sparkle of Light) in any Measure Capable of such a World of Mysteries as are comprehended in it. Should he be let down on a Suddain, and see the sea, and the Effects of those Influences he never Dreamd of; such Strange Kind of Creatures; Such Mysteries and Varieties; such distinct Curiosities; Such never heard of Colors; such a New and Lively Green in the Meadows; such Odoriferous and fragrant Flowers; such Reviving, and Refreshing Winds; such Innumerable Millions of unexpected Motions; Such Lovely, Delicate, and Shady Trees; So many Brisk, and Beautifull, and melodious Birds; Such Fluent Springs; and silver Streams; Such Lions and Leopards, and foure footed Beasts; such innumerable Companies, and Hosts of Insects; Such an Ocean of Fishes, Whales, and Syrens, surprizing him in the sea; Such Kidneys of Wheat in the Fat, and abundant Valleys; Such Quarries of Stone, and So Many Mines, and Mettals in the Hills: Such Fruits and Spices; such Robes and Attires; So many kinds of Gems, and precious Stones; Such cities, and villages; Such Multitude of Boyes and Girles in the Streets; such Men, such Beautifull Women upon Earth; Such Intelligent and sagacious spirits; Such High, and Heavenly Minds; Such Divine, and all Commanding Souls; such a Gradual Ascent from Sands to Spires of Grass, from Grass to Insects, from these to Birds, from Birds to Beasts, from Beasts to Men, from Earth to Heaven: Such Dominion over the living Creatures; such combinations of States, and Common Wealths; Such Kingdoms and Ages; Such Bookes, and universities; such Colleges and Libraries; Such Trades and Studies; Such occupations and Professions; Such Retirements and Devotions; Such Altars and Temples; such Holy Days, and Sabbaths; such vows and prayers; such Joys and Pleasures; Such Solemnities, Songs, and Praises; Such Sabbaths, Holy Days Sermons, Sacraments, and Ministers; Such Histories And Recordes; such Arts and sciences; such Oracles, and Miracles; Such Prophesies and Visions; such Virtues and Graces; such Sufferings and persecutions; Such Deaths and Martyrdoms; such Lov and fidelity; such Faith, and Hope, and Desire; Such obligations, such Lawes, Such Duties and Examples; Such Rewards and Punishments; He would think himself faln into the Paradise of God, a Phœnix nest, a Bed of Spices, a Kingdom of Glory. To see the union of all these; the Solitary and Idle Heavens, that are so

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many Thousand Millions of Leagues removed, So Busy here, and so Divinely Active; the Sun applied to proper objects, and all his Beams so Richly usefull; the Moon and stars such Springs of Comfort, expressing their strength, and Beauty where one would have thought their Beams had Ended, and Power failed, Stretching out their Rayes like fingers, and feeling at their Fingers ends so many thousand Glorious Objects, the Air, the Clouds, the Rain, and Dew, the Seasons of the yeer; All with these Conspiring So fitly together, for the carrying on of one common End, the Happiness of evry Mortal. all this would make Men seem like Incarnat Cherubims; And the Earth, considering its Interior fullness, the very Darling of the World fosterd, and surrounded, with the Embraces of the skies; Ministered to, and served by all its Influences. It would make him Cry out How Blessed are thy Holy People; how Divine, how highly Exalted! Heaven it self is under their feet! A People Satisfied with Favour! What Treasures is their Kingdom! The fat places of Eternitie are faln to their Province! The Lines are faln unto them in pleasant places, yea they hav a Goodly Heritage! O Happy are they that are Sensible of their Joys! All their Days are as the Days of Heaven! They are more! far More! Heaven is a barren and empty thing, if measured by its spaces. Those Heavens I was acquainted with, hav brought all their Joys hither, and here they are Enjoyed! O Blessed be the people, that be in such a case; yea Happy is the People whose God is the Lord. Gold and Silver are Beggary to their Wealth: Melodie, Life, and Health, and Joy, and Thanksgiving are in their Borders! They are crowned with Loving kindnesses and Tender Mercies! They are compassed about with Songs of Deliverance! The Earth Seems to Swell with Pride, that it bears them; all its Treasures laugh and Sing to serv them: The Creatures here Sacrifice their Essences, and perish to Support them; the Flowers are Ambitious to please them; The Sun, and all the stars dance attendance to them: I wonderd what made them all to run so Continualy about: And it was, that here they might hav Nights and Days, and Delights in both. Verily this Star is a Nest of Angels! And Far more Beautifull on the Inside, then its Splendor promised! more Rich in its Contents, then could hav been Conceived! Blessed are this People; Blessed in the City, and Blessed in the field; Blessed in the seed of their Body, and in the fruit of their Ground in the Increas of their Cattel, and their flocks of Sheep; In the Increas of their Kine, in their Basket and store: They are allwayes Blessed when they goe out, and when they come in. The Lord hath Commanded his Blessing upon them in their Store houses, and in all that they set their Hand unto. He hath Established them an Holy People unto himselfe, and made them plenteous in all their Goods; he hath opened his Good Treasure Unto them, and Blessed them in the Land, which the Lord their God hath given them. It is a Land overflowing with Milk and Honey, Wine and oyl, perfumes and Spices; A Land of olives and Vineyards; a Land of Wheat and Barley, and fig tees and Pomegranates, of Depths and fountains, that spring out of valleys, and Hills; A Land wherin they Eat their Bread without Scarceness, there is no Want of any thing in it; A Land whose Stones are Iron, and out of whose Hills they may dig Brass: They hav Eaten, and are full; they have built Goodly Houses, and Dwell therin; Their Herds and their Flocks are Multiplied, there

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is no End of their Silver and Gold. They are conceived with Pleasure, and come forth of the Womb to Innumerable Blessings; They are dandled in their Infancy upon the knees of Ladies, and are the Delights of their parents; Their Fathers and Mothers minister unto them, they are embraced with kisses, and Satisfyed with Loves; They drink Honey, and Nectar from their Lips in Childhood, and Grow up to Greater Enjoyments; The Eys of Heaven are upon them from one End of the yeer unto the other, and the Lord him self hath delight in them; When they Sport, when they Prais, when they are full of pleasure, when they Eat, it is sweet, it is Pleasant when they drink, when they sleep it is Sweet unto them. How Rich are they to Each other, how Divine and Precious in all their Ways! The precious Sons of Zion, Comparable to fine Gold; their Teeth are as pearl, their Eys as Diamonds; Her Nazarites were purer then the snow, they were Whiter then Milk more Ruddy in Body then Rubies their Polishing was of Saphire, Their Lips like a threed of Scarlet, their speech is Comely, their Temples like a piece of a Pomegranate within their Locks; Honey and Milk are under their Tongue, and the Smell of their Garments like that of Lebanon. Their Dancings and their Feasts, their Coronations are Delightfull; their Caresses and Marriages are Sweet, and Joyfull; Their Amities and friendships, their Contemplations and Studies, all are Divine, in a Lively Disguise; they are Angelical. Sure Some Mighty Lord is King over them. There is no End of all the people, Even of all that have been before him; they also that come after, shall rejoyce in him: Surely he is a Wise GOD, of Infinit Goodness, that delighteth in this People: and filleth their Bellies with his Hidden Treasures: They are able to See the Original, and the End of things: He hath brought his Work to an Excellent End: for they delight in him, they Honor him, they Celebrat his praises; Evry one Enjoyes the Heavens, and the Earth, and Sings of his Righteousness: In the Beauty of Holiness they Worship his Majestie, and make Mention of his Loving Kindness in his Holy Temple: The Wonders of the Heavens, their Greatness, and their Glory, the Multitude of the Stars, and the Changings of the Moon, their Motions, their powers, and their Influences, Their Existence, and Beings are not in Vain; they are Enlivened in their Application, and received with Joy: The Fruit of all in Heaven above, and here upon Earth is returned with the Sweet Incense of Praise; they Sacrifice their Lives unto him. These Sovereign Creatures, that are like Kings, offer up themselvs, their Souls and Bodies a living Sacrifice: Flames of Love are in their Bosoms, and a Light Shineth in their Soule Beyond the Heavens. This litle Star so Wide and So full of mysteries! so capacious, and so full of Territories, containing innumerable Repositories of Delight, when we draw neer! Who would hav Expected, who could hav hoped for Such Enjoyments? 1 Thus would a Celestial Stranger be Entertained in the World, and to this voyce we Ought to reecho, Blessed2 is the Man whom thou Chusest, and Causest to approach unto thee, that he may dwell in thy Courts: we shall be 1

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For biblical quotations and allusions see Psalms 16.6; 144.15; 103.4; 32.7; Deuteronomy 28.11–12; Exodus 3.8; Deuteronomy 8.8–9, 12–13; Proverbs 3.24; Lamentations 4.7; Song of Solomon 4.33; 4:11; Psalm 96.6; Isaiah 63.7; Romans 12.1. Marginal gloss: Psal: 65.4. etc. (See Psalm 65.4–13.)

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Satisfyed with the Goodness of thy House, Even with the fatness of thy Holy Temple! By terrible things in thy Righteousness wilt thou answer us, O God of our Salvation: Who art the Confidence of all the Ends of the Earth, and of them that are afarr off upon the Sea, which by his Greatness setteth fast the Mountains, being girded with power, which Stilleth the Noise of the Seas, the Noise of their Waves, and the tumult of the people. They also that dwell in the utmost Parts are afraid of thy Tokens; thou makest the outgoings of the Morning and Evening to prais thee; thou visitest the Earth and waterest it: thou greatly Enrichest it with the River of Water: thou preparest them Corn, when thou hast so provided for it: thou waterest the Ridges therof abundantly; thou settlest the furrowes therof: thou Makest it soft with Showers, thou blessest the springing therof. Thou Crownest the yeer with thy Goodness; and thy Paths drop fatness. They drop upon the Pastures of the Wilderness, and the little Hills rejoyce on Evry side: The Pastures Are Clothed with flocks, the valleys also are Covered over with Corn, they Shout for Joy, they also Sing. The Earth is Generaly reputed to be a Globe of Dirt, the very Dregs of Nature, and the basest of all the Elements, yet is it Comparable to the fine Gold, if not a Work incomparably more Divine, and Excellent. I know a Stranger upon Earth in his Infancy that thought the Heavens more Sublime then Saphires, and the Stones in the Streets more pleasant then fine Gold. The Fields laden with Delights, more Rich then Carbuncles, and the Meadows more Divine, then if Covered with Emeralds. The univers appeared a Sphere of Joys, and Immortal Glories: The Day an Omnipresent Delight, and all the Creatures his own Enjoyments: Yong Men and Maidens, old Men and Children, lively Portraitures of Beauty before him, Moving Engines, and Wonderfull Occasions of Glory: Ornaments of the Earth, and Causes of Delight, Angelical and Heavenly Treasures. At first he thought the Gates of his City, the End of the World: His Inquisitiv thoughts and Imaginations troubled him afterwards to know the Bound of all things Whether the Heavens did any where meet the Earth, or the Plains run on Everlastingly? Whether he should be stopt with a Wall, or Precipice, in the close of his proceedings? What upheld the Heavy Ground; whether Pillars or Waters? upon what those Pillars or waters stood? And what again upheld that Interior foundation? Whether all were Darkness under his feet, and an Endless depth of unprofitable Moysture? Why there could not be Another World, and Inferior Regions of Delight and Glory? He was troubled at an Endless Extent of Mire, and Scarcely Satisfyed with a desolate Necessity of Solid Ground: But when he knew that the Earth was Round like a Ball, and compassed in with the Heavens on evry Side; When he knew that like a Star it hanged upon Nothing in the midst of the Air; when he Knew that the Sun was not Idle, when it hid its Head, but Shined on other People: That there were Stars also under his feet, and another Region of Air, and Inferior Heavens; A World of Antipodes beneath, and that the Earth could Stand without any Bottom or Pillars, to Support it. That it supported Waters on the other side, and fields and pastures: That Nations and Kingdoms did compass it about, and that the Heavens were Equaly Distant on evry Side. He Admired the Wisdom and Goodness appearing in the Beauty of the Work, and

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the continual extent of so small a Thing. So litle a Star, yet appearing infinit to them that dwell upon the Earth, pleased him Exceedingly. A Centre without Period, Limit, or Bound! The Similitude of his Endless Nature is impressed upon it, that Created the Same! He 3 Sitteth upon the Circle of the Earth and the Inhabitants therof are as Grasshoppers; that stretcheth out the Heavens as a Curtain, and spreadeth them abroad as a Tent to dwell in. Why this Earth is the Centre of the Heavens! It is Surrounded with Heaven on evry Side. Such is its Situation, that it is Evidently seated in the midst of Joys. How is it Exalted, and Magnified; How is it Honored! All the Skies are but a means of its perfection! It is apparently the Darling and the Bride of Heaven! It has a Marvellous Beauty of its own, and a fullness of Delights, a very fruitfull, and a Fertile Womb; Breasts that run with Milk abundantly, a Joyfull, and a Numerous offspring! Begotten by the Heavens, and embraced with the Heavens on Evry Side! It is Impregnated with its Influences! By the Stable and Eternal Laws of Nature they are Married together: As much therfore as the End is Exalted abov the Means, and the Bride is Honored by the Husband, the Earth is Honored and Exalted by the Heavens. And as a Brides Life is more Delicat then her Husbands, more sweet and Easy, and Delightfull; So it seemeth to be here. The sun rejoyceth as a Gyant to run his course; the Moon is unwearied in her circuits, and travaileth as an Husband attending on her: The Stars glitter in their Liveries afar off, and Surround her in her Watches, as a Guard on evry Side; the clouds drop down their Sweat, and all the Heavens labour in her service. They are above in Nature, by Courtesie She is Exalted: In Dignitie She is Higher, and She sitteth at Rest: All the Benefits and fruits of their Labours she Enjoyeth at Ease: They Sacrifice to this most Amiable and Delightfull Bride their victories, and Pleasures. Not as if the Gross and Inanimat Bulk of the Earth were their Object. Her offspring are her Glory, and the Earth with which they are in Lov, are Incarnat Angels. Men that trample the Earth under feet, are the Creatures for whom this Marriage is made, and theirs is the Benefit of all the union. The pleasures and Delights of the Marriage Bed are theirs, and theirs the praises: The truth is, Evry one of them is the Peculiar Bride, not of Heaven, but of GOD: Heaven and Earth being the provided Dowry. Neither would I be mistaken, As if there were no Heaven in another place. My Meaning is, that all is as Delightfull, and Happy here, as if all were intended for this alone: Nay more for we Enjoy the Benefit of that, in like Manner. Tho there are Innumerable Regions of Bliss and Glory in other places, they withdraw not from this, but adde unto it. All that the Witt of Man hath conceived in Heaven may Still be there, and more then that is truly in his Kingdom of Reward and Glory. There are Invisible Heavens beyond all the fixed Stars which our Eys behold, vast and Spacious Regions unconceivably Glorious, which are the Heaven of Heavens, where the Holy Seraphims and Angels dwell. But then at long and Tedious Distances beyond those, there may be (for ought we know) New Heavens, and other August and Magnificent WORLDS, wherin God delighteth as much as in this, tho he Seemeth to delight in this alone. Nay Innumerable varieties of Beauty, Joy and Glory, Amazement Wonder and 3

Marginal gloss: Isai: 40.22.

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Delight; innumerable Depths of Lov and Goodness, and Wisdom and Treasure, and Pleasure, may in all these be prepared for this alone. Multitudes of Kingdoms Increas the Majesty and Glory of the King. And if his Righteous Judgments, and his infinit mercies, his Holy Ways, and His Glorious Works, are so sweet, and Sacred And obliging here, they will be the same there; Equal Causes of Admiration and Love in themselvs, and more Great and strong, when united together. I Should not Speak this, did I not Know that the Scriptures Mentions a Pluralitie of them, and that the Soul takes pleasure to Expaciat infinitly in the Territories of Bliss, and the fields of Glory. By 4 faith we understand that the Worlds were framed (saith the Apostle) by the Word of God: so that things which are seen, were not made by things that do appear. And5 God who at Sundry times, and in divers Manners, spake in time past unto us by the Prophets hath in these last Days spoken unto us by his Son, whom he hath appointed Heir of all things; by whom also he made the Worlds. Who being the Brightness of his Glory, and the Express Image of his Person, and upholding all things by the Word of his Power; when he had by himself purged our Sins, Sate down on the Right Hand of the Majestie on high. But yet all these will Continualy be one Univers: one GOD, one Lord, one Spirit, one Obedience, one End, one Original Cause, one Monarchie, one Blessedness throughout the whole, and one Glory! One Image of the Invisible GOD, Existing and Begotten in the Brightness of his Glory: one infinit and Eternal Beginning; the Head of his Church, and the first Born of Evry Creature! For 6 by him were all things created that are in Heaven, and that are in Earth, visible, and Invisible; Whether they be Thrones, or Dominions, or Principalities, or powers: All things were Created by him, and for him. And he is before all things, and by him all things Consist. For it pleased the father that in him should all fullness dwell. Whether Worlds are Glorious Enough Or no, to exist beyond the Heavens, I cannot tell; but of this I am sure, It pleased him to make us Coheirs with himself, and that Eyther these or things Infinitly more Great, are beyond all Distances, prepared for us. Wherfore unto him be all Honor, and Power, and Prais, and Glory, and Dominion, for ever, and ever. Amen.

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Marginal gloss: Heb. ii.3. (See Hebrews 11.3.) Marginal gloss: Heb. i.i. (See Hebrews 1.1–3.) Marginal gloss: Colons. 1.15.16. (See Colossians 1.15–17, 19.)

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The Treasures of his Kingdom being scattered in his Territories, we will take them as we pass along in their Severall places, and so that they be sprinkled up and down in our Discourse of the Regions, and Tracts of his Dominion. These territories are delight themselvs being Treasuries full of Treasures. Did we understand the necessitie and Service of the Sea, we Should make our Transition with as much delight as the Psalmist did. O 1 Lord how Manifold are thy Works! In Wisdom hast thou made them all: The Earth is full of thy Riches: So is this Great and Wide sea, wherin are things Creeping innumerable, both small and Great Beasts; there go the Ships, there is that Leviathan, whom thou hast made to play therin. These wait all upon thee, that thou mayest giv them their Meat in due Season. That thou givest them, they gather, thou openest thy Hand, they are filled with Good. Did we from the top of som Rock behold the Interior Fullness of its Waves, and the Exterior fullness of its Uses; The terror and Majestie of its shoreless appearance, the plain and unknown Extent of Waters; the Glorious Brightness of its Face, and the Delightfull Horror it breeds in the spectator; The Treasures which it covereth in its Deep Abysses, and the Influences it sends unto the very Heavens; The Refreshing coolness it Communicates unto the Air; the Rain and Dew which is there prepared for the Earth; The innumerable Exhalations, which in the Torrid Zone it affordeth to the Sun, where it wasteth as incessantly, as it is again repaired in the frigid zones under both the poles: The Juices and Moistures it Communicates to Herbs, and Trees, and Seeds, and Roots, and fruits, and flowers; the innumerable varieties of Tongues, and people, and Nations, and Languages; that upon all its Coasts are sustained by it: the Ilands, and Continents, and Kingdoms which it serveth, the Empires and Dominions in Midland Countries; and that not one Way, but innumerable Enlarging Springs and Rivers from its Womb, and making the passage which it seems to deny, more Easy by Navigation, Enabling the Nations to Carry far Greater Burdens on its Waves, then they are able to stir with all Might and Power by Land: Giving them at all distances Air to breath; and Water to drink, Nay and Wine, and oyl without, and within their very Blood and Humors; tho they never saw the Sea, that Enjoy it; we should think it an Incomparable Work, full of Deep and Mysterious Wonders. And forasmuch as in all these Ways, it serveth evry one, tho he dwelleth in the Heart of an Empire, and never saw it, it is nevertheless his Treasure; a remote Invisible Treasure, which it is a vain thing to go upon his Feet to see. Many rude and Ignorant Marriners daily See it, that never come neer it with their Souls, to understand the Reason of its Amplitude and Glory. Thy Soul may ascend the chariot of a Thought, and be there in a Moment. Thy Spirit may move upon the face of the Waters, 1

Marginal gloss: Psal: 104.24. etc. (See Psalm 104.24–28.)

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and visit Evry Iland, Creek, and Haven, and Cover all its Spacious and Vast Extents in Europe, Asia, Africa, and America. And if thou livest for the Right End, to Enjoy thy Self and God; to Honor and Enjoy the Creator of all in all; the Sea is thine in all these; most conveniently thine in its proper place; shouldst thou be in the midst of it, thou wouldst be too neer to Enjoy it: Should it Enter all into thy Mouth, and fill thee, it could not more properly or fitly be thine: But if thou livest only to make an Idoll of a litle Gold, and resolvest not to prize, nor Delight in any Great and Serious Enjoyment; tho the Reasons be Infinit, why thou shouldst Esteem it, the more Infinit and weighty they are, the more thou wilt despise it. The Springs and Rivers, which flow from the Sea, are Branches of the Benefit it conferreth on us. They peep out in remoter Regions, as tokens, and Representatives of the ocean, from which they flow, and to Shadow forth that Great and universal Circulation, that is deprehended in the World, and which indeed hath Emblemes of those Effects of it self in evry thing. All2 the Rivers run into the Sea, yet the Sea is not full, into the place from whence they com, thither do they return again. The Sun also ariseth, and the sun goeth down, and hasteneth to the Place where he arose: The Wind goeth towards the South, and whirleth about to the North, and returneth again according to his Circuits. Even as Corn and straw grow out of the Fields, and being Changed into Excrements return into the field, and enrich it for more: Nothing is unclean, that is So Wise and Holy. To the pure all things are pure, but to the impure nothing is pure, but even his Mind and Conscience is defiled.3 The Circulation of these very Streams is an effect of that wherof we hav spoken. Liquefaction is an universall Dissolution of all the Parts of the Body Liquefied, by the Intrusion of som third Invisible Agent, which can be no other then fire, Heat, and Light, chiefly from the Sun. If this Paradox be true, that fire is the Efficient cause of Water, and the Sun the parent of the Sea, we may well Account it the father of Springs and fountains. It melts the Seas and maketh Waters there, Where nothing els would be but a firm Sphere Of Stiff and Solid Ice, a Robe of Stone, A Chrystal Mantle without Motion. And if there be so Great a Truth in this; That Fire gives Being to the Deep Abyss: Its very Waves; and its fluiditie! Without which two no depths at all could be. What can a Paradox be thought! A Spring Is som Diviner, and Celestial thing.

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Without Heat there can be no Liquefaction no fluiditie, and without that no Water. If therfore there can be no Heat without Som Degree of fire, And the 2 3

Marginal gloss: Eccl. 1.7. (See Ecclesiastes 1.7; 1.5–6.) See Titus 1.15.

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Sun indeed be the Author of that Heat, which divides the Seas, he is the Parent of them. His Rayes that pierce the Bottom of the Deep, and visit Fishes in the Waters, are variously refracted. They that abide in the Womb of the Sea, and overfill its Pores, and by their own perpetual Motion do stir its parts; impregnant it with fluiditie. They that transpire, and are reflected upward, bear up the Exhalations. They that pass through it into the Earth underneath, or break out into the Shores and nether Parts of the Earth on its Sides, by a Continuitie they Maintaine, Carry in a train of Moysture with themselvs, being followed Still by more, and Still bearing forward, and Still aspiring, and Still carrying it upward in thinner fumes till all the Earth is Watered, which is the Cause of its universal Moysture. Many of these Spirits ascend by the Sides of Hills within, bringing thither also an universal Moysture. With som of which they breath away at last in Exhalations. The forsaken Moysture in the Bowels of the Hill is overtaken by more, and that by more, till recondensing by the Union, it weepeth downwards by degrees, and from many Parts of the Hill Meeting together is guided into such turnings and Windings, as the Softer Laires of Earth, through which it passeth, require, till at last it breaketh out like a Spring or fountain. And surely if it be true, that Sol and Homo generant Hominem,4 the Sun and the Sea may beget a fountain. The Psalmist was a Wise Philosopher that said, They5 goe up by the Mountains, they goe down by the Valleys, to the place which thou hast appointed for them. He Sendeth the Springs in the Valleys, which run among the Hills. They giv drink to evry Beast of the field, the Wild Asses quench their Thirst. By them shall the Fowles of the Heaven hav their Habitation, which Sing among the Branches. Evry drop of these Fresh and pure streams is a Living pearl, melted by Lov, that it might be serviceable. And by the Heat of that Eternal Fire underneath is the Ocean distilled, and brought into the Tops of these High Alimbecks, the Hills, and Mountains: And severed in the Distillation from its Grosser feculency, and Marish Saltness. Lysimachus would hav given his Kingdom for a Cup in his Extremitie; and Dives another for a Drop to Cool his Tongue in Tormenting Flame. If Abundance it self makes us poor, what can make us Rich? If therfore we despise these transparent and Living Gems; Becaus we hav them; It is Just we should be cast into that lake, where we Shall prize them eternaly becaus we hav them not. You see Heaven, and Earth, and sea, conspiring together to make a Drop of Water. It is not the less Precious, beaus there is so much of it, it is the More to be Esteemed. The most Excellent things, are the most Common. Were there but one Cup of Water in all the World, a Bushel of Diamonds would be trash in Comparison, and Happy only he that had that Water. But I will Maintain it, that a Cup of Water will be Infinitly more Excellent if there were an ocean, and seas, and Rivers of it, as now there are. For could a Man by Virtue of one Cup be made immortal: what is it to live in a World of Driness, and Dust, and Drought, and Heat: Where all Cattel and Fishes, and Birds must Die, and all Men perish, and evry flower wither, and evry Green Herb, and Grass, and Tree? But what Benefit is it to 4 5

The sun and man beget man. Marginal gloss: Psal: 104.8 (See Psalm 104.8, 10–12.)

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Drink that, and be sure to Die for thirst within an Hour? Now a Cup of Water satisfies Necessitie, and we are free from the fear of perishing for Want of it: Our Thirst is Supplyed with Succeeding Cups: And by Virtue of this we continue to Enjoy all the Waters in the Whole World, and all the Verdure and Beauty, and Glory, and Pleasure, that is in the World by the Benefit of the Sea, till we Stand in Need of another Cup, which is ready to meet our Lips upon the first occasion. It is an Easy Removal to the Trees planted by the Rivers of Water. The Sun Beams make the Streams Communicable to the Adjacent Borders. (It being a Stronger Agent, becaus a continual Supervision of his Work, and ever eying his Emissaries, and Instruments.) Which being seconded with More Beams in the Air, and more in the Earth, Carry in the Moysture into the Pores of evry Root as themselvs Enter, and are the Principium primo Movens in omni vegetatione.6 The first Travellers, that give a Commerce between the Root, and the Earth and Moysture: for the Particles of the Earth are loosend, and divided, and moved by them; the finest of them die the Moysture with a Tincture, and according to the Capacitie or Exilitie of the Pores, they Enter in, Bearing upwards allways according to their Manner, between the Body and Bark of the Tree, they carry up the Humor Copiously: But so pure, that by the Clarity of it, it appeareth well; how fine the Terrestrial Parts are, that were admitted: Dumb Trees teaching us to feed upon none, but pure and Exalted Nourishment. For Should they admit of Corpulent Particles too Gross, and Earthly, they could not be digested into solid Parts, but would turn into Corrupted and rotten Nourishment. The Pure sap also, which is like the spinal Marrow in this Lovely Vegetable, is fed in the midst by the same Nourishment, and evry fibre is a Vein, or Channel for a Portion of it. All which ascend in strait Lines, by the Ducture of these Spirits inclining upwards, and at evry fit and Advantagious Pore, are thrust out in Buds, that Break forth in Branches. The Spirits Breathing away, leav the Grosser Parts behind, digested in their places for Augmentation. Were we disposed to be Curious, we might shew, How the Spirits, that more Copiously ascend in the midst of the Pith, ray forth from the Centre on evry side, and make transvers Spiracles; or imperceptible fibres Cross the Erect ones, from the Centre to the Bark, that the Moysture between might Communicat with them all. Tho the Tree Increases in thickness of its Trunk, Principaly by the Hardening of that Moysture, that is between its Body, and the Rinde: As is seen by the Rings that Encompass one another, when it is Sawen off in the Midle: Evry Ring from the Centre outward being the Growth of a yeer, unless swallowed up into one another in process of Time. But not to dwell upon such Curious Niceties. Sea, and Air, and Sun, and Stars are all with the Earth set on Work in the Production of this Vegetable: As if all the World were made to Concentre in it alone. All this Wisdom, Goodness, and Power being here imployed in Making a Tree for the use of Man: Many Thousand Millions of Such Trees do florish for his Sake. The hidden Causes of their severall Kinds is too Curious a Thing for Terrestriall Wits to prie into. The varietie of their Interior Figure, and Contexture, being still unknown; But 6

The first mover in all vegetation.

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the Fruits and uses we all Enjoy, the Shades, and Houses, and Fuel, and the Comforts, and all the Honor accruing to Man therby. The Apples and pears and Nuts, and Cherries, and Plums, and Apricots, and Dates and Figs, and Olives, and Grapes, and Raisins, and Currants, and Cloves, and Mace, and Pepper, and Sugar, and Nutmegs, and Cinamon, and Cassia, and Turpentine, and Frankiscence, and Silk, and Cotton, and Wine, and oyl, and Balm, and Fire, and Cider, and Limons, and Oranges, and Almonds, and Peaches, Nectarines, Goosberries, Strawberries, Raspberries, and Juniper, and Jessamine, and a thousand other commodities issuing from thence, all to Man’s Benefit, and their Creator’s Glory. Beneath the Ground by the Ministerie of these Spirits, digesting the Earth, and bringing moysture thither, expelling Gross and feculent parts, and Tempering the fine, evaporating the Moysture and Hardening the same, and perhaps imprisoning a great Portion of themselvs with various Juices, are Alum, Sulphur, Mercury, Salt and Rosin, Stone, Golden Ore, Silver, Brass, Iron, Tin, Lead, Pewter, and all kind of Jewels and precious Stones Concocted: which being labord for, and hard to be found, are made our Treasures. By the place of their Original, we are fairly Admonished, that they are the Treasures of Darkness; tho when they are brought to Light, a Glorious use might by Wisdom and Pietie be made of them: For 7 evry Creature of GOD is Good, and nothing to be refused, if it be received with thanksgiving. The Wisdom of God is Exceeding Marvellous, that made these so Secure. the Abundance and Plenty of them being proportionable to their use. For had he made them Common, he had made them vile, which are now made Treasures by their Scarcity. Not as if Common things were in themselvs vile, but these would be vile; if too Common, becaus their Abundance would Exceed the uses to which they are Capable of being applied. It is most Suitable to Infinit Goodness to make the Best things most Common: And those are best, that are most serviceable. Air is Endless in Existence, becaus in use it is Endless. Light is no Burthen, tho it fills the World, becaus it filles it with Delight and Beauty. Earth is evry where within its Bounds, becaus evry where usefull within its Bounds; Water as Abundant, as its Need requires. But were All the Sea an Abyss full of Pearl, or were all the Meadows Coverd with Emeralds, or were all the Earth a Globe of Gold, (tho Fools fancy Gold on Mountains of felicitie in these things,) the univers would be spoyled, we all should be Starvd. We read of Solomon, that he made Silver in Jerusalem as stones: But then of Silver we read it was nothing accounted of in the Days of Solomon.8 If GOD had made the Gold as stones, it had been Nothing accounted of: Nor was it any thing accounted of for a Time in the Indies. But had Gold been Created in the Place of Air, we had all been overwhelmed. Had the Sun been a Diamond, as Great as the Sun, we had lost our Glory. Had the Moon and Stars been precious Stones, they had been Dead, and Worthless. Wherupon we learn two things; First, that the Glorious Univers is far more Divine and Curious, far more Rich and Glorious, then if it had all been Gold, and Precious Stone: Its Materials being far more 7 8

Marginal gloss: 2 Tim: 3.4. (See 1 Timothy 4.4.) Marginal gloss: 1 Kings 10. v. 21: and v. 27.

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Costly; Its Parts more precious, and all things in it more usefull, and Lively, and full of Influences; More Sublime, and serviceable, more Magnificent and Illustrious, more Comfortable and Delightfull. Secondly we learn the Divine Wisdom that Appeareth in making all things in Number, Weight, and Measure, that evry thing might be Excellent in Its Place, and Nature. Whose Goodness and power so constantly appearing for our Benefit, and evry where Carrying on the Design of our Happiness, are the Causes of our Admiration, the Objects of our Joy, and the Grounds of our Thanksgiving. 9

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Some of the biblical references for this chapter are indicated in the text by double quotation marks in the margins. They are erratic and not closed and have been omitted in transcription.

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The Works of Thomas Traherne Cap. XXVII. Of Hills and Mountains, Rain and Hail, and Snow, Clouds, Meteors etc. How apparently the Wisdom, and Goodness, and Power of God do Shine in these.

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Many Deicides, that wish there were no God, quarrel with the Deitie for not appearing; and are resolved never to believ, till they See him with their Bodily Eys; Forgetting that he is Invisible by Nature, and that it is inconvenient, he should be otherwise: Were GOD Corporeal, Either he must be Finit, or fill infinit Spaces with his Corporeal substance or Being. That God should be finit, is Infinitly Inconvenient: So is it that he should have a Body infinitly Great. For that Body would be an Encumberance to it self, and make the Existence of all other Bodies impossible: Being a Pure Spirit therfore (infinit and Eternal) his Essence includes all Magnitudes and Dimensions without filling them; or so filles them, while it Exceeds them, it does not Exclude the Coexistence of other things. Pure Power is Invisible, without which that Body would be Dead and useless; And it could not be seen in that Body, yet would be a Real Being distinct from it: It is apparent, that Power is an Invisible Being distinct in it self from all Bodies whatsoever. The like may be said of Wisdom and Goodness: which are invisible, but Excellent things. Without which all Bulk, would be Dead, and unprofitable Dirt, and all Bodies insignificant Cyphers. What Shall we say of Sight and Knowledge? both are Intelligible by their tokens, and Effects, but neither visible in its own Existence: What is Lov? Is it not a precious Affection, but yet Invisible? Most of our yong Gallants that so dote on visibles, and deride the Existence of any thing Invisible, would run almost Mad; If a young and Beautifull Empress should fall in Lov with them. It is not the Empresses Body, but her Empire and Lov that ravishes. yet the Lov of that Empress is Invisible: What would she be to them, without her Empire and Affection. It is that powerfull Charm, that gives them her Palace, her Person, her Delights, her Riches, her Courts, her Nobles, her Bed, her Throne, her Empire. And when it gives these, her Lov is seen and discovered: It is as apparent, as the Sun in its Works and Effects: And so is the Lov of God Almighty. His Omnipresence being that of Pure Power, is able to do all things evry where, and capable of receiving them. His Wisdom and Goodness being Invisible are made apparent by its Effects: Lov is never Seen, but in its operations. God therfore being Incorporeal Is seen in his Works: And the World is the Glorious Body, which he hath assumed to make himself Famous. Nor only to make it Known, that he is: but to make it Known, what he is: Since Infinit and Eternal Love is the Deitie, Employing Infinit Wisdom and Power with Infinit Goodness for the object which he loveth; wherever Infinit Wisdom, and Goodness are seen, the Deitie is seen. And he hath done more to shew his Love, then it is possible for all the Empresses in the World to perform: Poor Souls, what can those feeble Monarchs do? giv us their Palaces; but can they

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Creat a World? Cloath us with Ermines: But can they clothe us with Bodies, or make us Souls? They can Cause us to participate with them in their Thrones: But can they giv us communion with the Creator of Ages? They can command the People within their precincts to Honor us: But can they Command Angels, and Men to do so throughout the univers. All this God hath done: And shewd his Wisdom Infinit in making evry one the object of all his Love, and his Goodness Illimited, by making evry one Happy in other Persons, evry one Glorious in the Eys of all, and all persons happy in evry ones Glory. Thus the Design is layd in his Kingdom: and if it failes in the Issue we may thank our selvs, for bereaving our Souls of so Glorious an Attainment by our own Wickedness; which without a Barbarous Abuse of Libertie, an Odious Crueltie against our Selvs, and Horrid Ingratitude against God, Could never be: Since he hath contrived our Duties to be the Delightfull Actions and affections that are Necessary to the Enjoyment: All which Duties are Shut up in Happiness, Lov, and Esteem. Wherever Infinit Wisdom is seen, God is Seen; wherever Infinit Goodness appeareth, GOD appears: Wherever Almighty Power doth Manifest it self, GOD is Manifested: And wherever all these three are united in Lov and Bounty, there is a Deitie. These are only to be Manifested in Works, and by his Works only to be attained. His Infinity, and Eternity, that cannot be Manifested by Works, are in themselvs apparent to the understanding. We feel them as inevitably, when we think of Space and Duration, as if they both were individualy one with our own Soul. And for the rest, that they are Revealed in Evry thing, we Shall see by the Instance of Hills, and Mountains: for if they appear in them, what can fail before Intelligent Eys to represent them? Mountains and Hills, in their outward Appearance, are but rude deformed Heaps of Earth cast up by Chance, as it should Seem, without Either Care, or Counsel. yet Should any of them happen to fall Cross in their situation, it would do much Mischief: But the total Absence of them would do far more. Standing in a Mountainous and Hilley Countrey, a Man would think himself Environed with a continual Circle of Hills, and Wonder how the Rivers in the valleys Should get out of the Horizon, Were the Way Stopt up all the Countrey would be Choakt with Water: and if the Springs were any thing high on the side of the Hills, a deep Sea would overwhelm the Countrey. What Wisdom, what Goodness, what Power, are employed in opening a Passage so Cautiously, and ordering their Situation so Conveniently, not in one but in many Hundred thousand places, that still the Rivers run into the Sea, and doe Abundance of Good without a Syllable of Harme. Nay infinit Good in Shewing His Eternal Wisdom Care and Lov, and obliging us to Adore him, to Lov him, to Delight in his Blessedness. This both Rivers and Mountains do: While we owe all the fat valleys, Trees, and Flowers, Herbes, and Cattell, to the Waters of the River, and the Waters of the River to the very Mountains. For infinit Wisdom delighteth in evry thing to make it infinitly usefull, and for this Cause has evry thing an Hand in all things. What are Continents themselvs, but Mighty Mountains; And the Bosoms of the Deep, but Huge and Prodigious Valleys? While the Earth was Sphericaly

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round, before those Prominence and Clifts were made, the Earth must of Necessity lie under a Continual Deluge: for by Experience we find Earth to be the Heavier Element, sinking down to the Bottom in evry Water: And the Scripture telles us plainly, that at the first the Dry Land did not appear. For the Waters covered the Earth, till GOD said, Let the Waters under the Heaven be gathered together in one place, and let the Dry Land appear. And God called the Dry Land Earth, and the gathering together of the Waters, called he, Seas.1 If we Enquire the Manner how the Division was made the Scriptures intimates, it was by an Eruption of Spirits out of the Ground, which Cast up the Hills with Mighty Thunders; from which the Waters hasted away By his Knowledge the Depths were broken up,2 Saith Solomon. Whose Father David Celebrating the Memory of these things with Greater Exactness, Exhorteth his Soul To Bless the Lord, who 3 laid the Foundations of the Earth, that it should not be removed for ever. Thou coveredst it, saith he, with the Deep, as with a Garment; the Waters stood abov the Mountains. At thy Rebuke they fled, at the voyce of thy Thunder they hasted away. He Poeticaly describeth their flight, as if they had been afraid of the Mighty Thunders that made them retire: So that tho a Figure Exactly spherical be the most Natural, an unequal Figure in the Earth is more Expedient, and that som parts of it should be higher then others, is as Necessary, as the existence of the Sun, or of the Air, or of the Earth it self. But admitting these Depths and Gasps for the ocean; The Surface of Ilands, and Continents might hav been Plain Notwithstanding. But then there had been no Spring, nor River in the World. So would the Earth hav been parched, and the Excellency of fat Valleys never hav been Known. For Waters require the Advantage of a Descent, before they can break out in Springs. And if all were flat abov the Waters, tho Channels were fitly cut to let in the Sea, that somthing like Rivers might be to Refresh the Countreys; All Creatures would Die nevertheless for Want of fresh Water. For they would be of the same Nature and Qualitie with the sea, as Tydes are that com up the Rivers. Wheras by an Easy and Slow Ascent of Vapors permeating through the Ground, they are percolated from their Saltness, the Volatile Salt Evaporating, and the fixed staying behind. Both which would be in Sea Water, if let in at Wide and open Sluces. Besides the Dullness, and Deadness of the one, and the Mysterious Wisdom, and Curiosity of the other: The Work is profitable, as well as Marvellous. Waters of their own accord are not apt to Ascend an Inch: Nor can the Burden pretended to press the Bottom of the Deep prevail so far as to force up fountains by the Weight of the Waters in the Sea, becaus they are hindred from that effect by their own Corporiety, and the Earths Interposition: Nor without the Sun could they be Infused into the Ground. But having such a Melter, and such a Rarefier, such a despiser and exalter, they Ascend by the force of Heat to the Tops of Hills, and descend by their own Gravitie. As the Psalmist Saith, They go up by the Mountains, they go down by the valleys, to 1 2 3

Marginal gloss: Gen: 1:9:10. Marginal gloss: Prov: 3.20. Marginal gloss: Psal: 104.5.6. etc. (See Psalm 104.5–7.)

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the Place which thou hast founded for them.4 And tho the Shores of the continents being realy higher then the sea, do bound it, that they cannot pass the Decreed place, yet their Benefit, Virtue, and Influence is present with all the World. And by those we may know, there is a Sea, tho we never Saw it: Even as by the Effects of his Wisdom, Goodness and Power, we may know there is a Deitie. There be many Good and profitable uses of Hills besides. By these the Earth becometh insensibly greater: The force of Winds by their opposition is broken: They are places of Refuge in times of Inundation: The World by them is Beautified with varietie, and by them we hav the Advantage of a Rise to see it; even to see the Pleasant Prospects which themselvs do make; and to survey the Glory of the Countreys far and Wide, which without Mountains would be lost, And could never be conceived: Their sides further within afford us all Kinds of Minerals, which in lower Valleys, or plainer Grounds, upon their opening would be drowned. So that the Wisdom of God in the creation of the Hills, is as Evident as the Sun: from off whose lofty tops the Rain washeth down a fat and Profitable Mud to Enrich the Valleys, even as Blessings fall from the Proud, and rest upon the Humble. The Original of Rain, its use, and Property, the Nature, and the cause of Dew, the Essence of Clouds and the Manner of their Production, Hail and Snow are well handled in our Books of Meteors. By a Perpetual Ordinance it is provided, that Dew should fall in the night, be the Weather never so Dry and soultry. By the constant Method, and Course of Nature that is ordained. For Vapors and Exhalations Ascending all the Day from off the face of the Earth and the Sea as long as the Sun Shineth, they are absumed; few know whither. But when the Sun is Set, the finer Spirits that carryed them up, disengaging themselvs by Degrees (which so imperfect a Mixture they Easily do) upon the secretion and effluxe of these, the Grosser particles that began to Ascend later in the Evening, being as it were unhorst, fall down again, and more falling upon More, recondense into a thick Moisture, or Dew upon the Earth which is seen in the Morning. Which if, as somtimes it happeneth, it did at first Spring from a Mouldie or stinking Bog, or Envenomd Part, or unwholsom Tincture in the Ground, blasteth that, whatever tender thing it is, upon which it lighteth. Clouds are no other thing, but the Grosser Parts of Exhalations, subsiding like Dregs in the Air, upon the Efflux and secretion of the finer Spirits. Somtimes they are all dried up, and turned into Air. But the Season being Warm, and the vapor thick and Copious, when upon the totall Efflux of the finer Parts, the Grosser are united, and the neerest evry where to the neerest, being in a liquefied Estate, they mingle into Drops, and fall down in Rain, when too heavy to hang in the Air. Snow is begotten, when the Cloud is frozen before it be recondensed into Drops. Which upon the Flight of the interspersed Spirits, would Shrink evry where into Drops of Rain, if it could, but is hindred by the congelation, and hangs like a frozen vapor, till either by Wind, or Increase of Weight, or som 4

See Psalm 104.8.

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litle dissolving warmth, the cloud is broken, and its Parts fall down in that estate, like feathered Rain, or fleeces of Wool rent all to pieces. Hail is made, when the vapor, after it is recondensed into Drops, is suddainly frozen in falling: which must be by Coming through some Nitrous sharp and cold Exhalation, which those Melted drops meet with in the Way. Tho the Production of Great and Extraordinary Hailstones is Miraculous. Winds are Nothing but Air thrust forward by new Exhalations made of Waters rarefied, or Clouds, or Snow refined by the Sun, and turned into Air, or by Eruptions of Matter breathing violently out of the caverns of the Earth. God is able at any time to dispence with the Setled Laws, and ordinances of Nature, but all These last; Clouds, Rain, Hail, Snow, and Winds, he hath immediatly reserved in his own Power, they having no set times and Periods for existing. They hav Natural Causes when they are; But Why they should, or should not, be at this time or that, no Natural Cause can be given. There is no setled and orderly Rule, by which they are guided. They are as Immediatly directed by God, as if they were all, and ever Miracles: So are Thunders and Lightenings, both for the Time when, and the Place where, they shall be, and fall. That Men might Evidently depend upon God alone for som most Necessary things, and fear others, which he can withhold, or send, without disturbing the course of Nature, Either in Judgment or Mercy. How Wise the Ordinance of Rain is, how Gracious and refreshing the Dew, which does not fall in Spouts and Pail fulls to crush and oppress, but in Gentle Vapors or litle Drops, sweetly distilling on the tender Grass, and Supplying the Want of Waters, no Tongue can worthily Express. Both are Celebrated much in Scripture. How full of Majesty and Terror, the Thunder and Lightening is, which, tho esteemed Natural, are very Miracles; whose Causes were never yet clearly unfolded by the Wit of Man: how mightily and Powerfully the Winds are, if let loos, and with how much Care and Mercy and Providence they are bounded, I leav to the consideration of evry Mature and Pious Christian. GOD is in all these visibly to be Seen, and reverently to be Adored. i

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A Wise Man will apply his Mind To Joys of Evry Kind: A Good Man will take Care to please His GOD in Evry thing; A Holy Man can find no Ease, Untill he duly bring His Heart to that Estate, that he might be As Spotless Even as the Deitie: 2 A Righteous Man will duly Prize The Sun, the Stars, the Skies,

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The Earth, the Seas, the Clouds, the Rain The Mountains, and the Hills, And evry Spring that back again From all those Hills distills, The Thunders, Lightenings, Meteors Hail and Snow With evry thing in Heaven or Earth below. 3 A Man that hath a Tender sence Feels all the Excellence Of evry Creature, and doth see In evry Kind of thing Vast Treasures of felicitie Giv’n him by the King. A Pious Man adores the Lord of Glory: A Learned Man with Joy doth read his Story. 4

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A Gratefull Person offers Praise For all his Works and Ways; And for the Glory which he sees In the Bright Heavens abov: For all the Flowers and fruitfull Trees, That do Express his Love A Blessed Man is full of Appetites, And in the Glory of his God delights. 5

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A Heavenly Person is Divine And like the Sun doth Shine On all the Stars, on evry Spire Of Grass, on Evry Sand; All Lands and Ages doth admire And doth in evry Land Lov all the Persons like an Angel, which Like Angels are, and do that Land Enrich. 6

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An Activ Man is still employd: Till all things are Enjoyd He never Rests: And then his Rest Is in felicitie:

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A Wise, a Good, a Holy Man, To End where we began; A lively Righteous Gratefull Soul, A Pious Learned Wight A Blessed Man that doth Controul The Powers of the Night, An Active Heavenly Glorious Person is Employd, and Busy, in the Work of Bliss. 8 He feels, he sees, he tastes, he knows, He like his Maker Grows, He loves, and Prizes all his Works Even as his God doth doe, And Ponders oft what Glory lurks In all things he doth view. While evry thing Enflames his Soul with love; And evry thing his Joy, his Bliss, doth prove. 9

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His Noble Sence exalteth all That is before his Ey, And by their Heavenly Names doth call Them while on Earth they lie And evry thing (tho that is Strange) Is ev’n without a Change Divine to him as he himself: for he Is Holiness, and all Felicitie. 10

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The Coal which touchd the Prophet’s lips Is hid in Simple chips: In Evry Bush he sees a Fire In evry Rock a Spring, To quench the Thirst of his Desire; His God in Evry thing.

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11 Being transformd, himself he is A very Spring of Bliss. And evry thing he Sees, his Ey Doth Bless and Magnifie. His touch whatever it doth feel, Be it or Stone, or Steel, Or wood, or Earth, it turns it all to Gold; His Fingers pierce, whatever thing they hold.

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12 Like fire that alters evry thing On which it passes, he Doth to his own Blest Nature bring The objects he doth see; They also burn, and turn to fire; Love, Pleasure, and Desire. Joy, Praise, Peace, Gratitude, and Bliss, When well digested evry Creature is.

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A Glorious Region of Delights, A Blessed Sphere of Sights A fair transparent Mine of Treasures A Real Map of Bliss A fertile Womb of Heavenly Pleasures, An Ocean, or Abyss Of Joys; a World of Glory is the Place, Wherin in Evry thing he Sees his Face.

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14 Tho Common, Constant, freely given, Tho neer, tho daily seen, Tho Necessary, nay and even Eternal, Lov, (that Queen Of Bliss) doth for these Causes more Esteem them, and adore

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For biblical allusions see Isaiah 6.6–7; Exodus 3 and 4; Numbers 20.1–13.

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Natures Corruption he doth hate Seeking his former State; Or rather that Exalted one, Which truly is Divine, To be Enjoyd, when on the Throne Of Glory he doth Shine. Where all his Body Shall be purified Flesh turnd to sense, and sense be DEIFIED.

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Cap. XXVIII. Of Life in General, which is the Sublimer Matter of Gods Kingdom, and of the Excellency therof:

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Life is so Mysterious, and Miraculous a Being, and So Sublime in order of Nature; that as it is superior to all Material things, So is it more difficult to be Conceived. Its Efficient and Final Causes are assignable: But its Material Cause is almost Impossible to be understood, and So is its Formal: Its Instrumental Causes are Easily unfolded. As far as we Can Wade, we will proceed into the Mysterie. God is the efficient Cause of Life; Parents and Organized Bodies in Terrestrial things, the Instrumental. The Final Cause, or End of Life is, that the Glory of the univers might be usefull, and Enjoyed. It is founded in perception, for whatsoever is able to Apprehend, liveth. Were we to define it therfore, we should say. That Life is an Abilitie to Apprehend, and Move. For whatsoever liveth is able to Conceiv, and move in like manner: at least inwardly, by its very Conception and Desire. It hath the Principle of Spontaneous or Arbitrary Motion in its Body, tho perhaps it may Want the Instruments, wherby its Body should be moved; an Abilitie to conceiv, or think it must hav of Necessity, and without that there is no Living. They that would by meer Mechanical Operations Solv all the Phænomena of Life, are all as absurd in their Attempt, as it is possible for men to be: For tho we may shew the Way how objects are Applied to the Organs of Sense; how Sounds do Enter the Eare, and Smite upon the Drum; How Figures, and Colors Enter the Ey, and are Represented upon the Retina, in the Brain, or carried by the optick Nerv to the Fancy; How Smels in fumy Exhalations pervade the pores in the Nose, and Tastes in more Solid Juices permeat those of the Tongue: Finally, how tangible Qualities affect the Nerves, and Stir the Fibres that are Rooted in the Brain, and communicat their Impressions by Motions of the Nervs, or Spirits there: yet what that is, that has Power to perceiv the least effect, Impression, or Idea, that is made in the Brain, any more then a looking-glass perceivs the Images that are in it, or a Lute the Quaverings of the Strings that are touched; can by no Principles meerly Mechanical ever be unfolded. Life therfore, in my Apprehension is so Simple a Being, that its Material Cause, and Form are one: Power to perceiv is its Material Cause, and the Form that gives it its Denomination, its Power to perceiv. Its Essence and Quidditie is power to perceiv: All that is in it is power and Desire, or rather simple Power, power to perceiv, or power to desire. Desire is an Act without which Life may be. But power to desire is in it of Necessitie. Evry Living Creature is Capable of Pain and Pleasure, and that power wherby it can feel the Pain, or Enjoy the Pleasure, is termed Life: This is the Basis and Foundation of all its flights, and desires, and Joys, and Sorrows, and Hopes, and fears and despairs, and Angers. All the Passions naturaly and necessary follow the power of perceiving. For whatsoever is capable of Pain, and Pleasure, must of Necessitie

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desire what is pleasant, and Shun what is painfull. It will freely lov what is sweet and easy, and rejoyce in what is delightfull. It will griev at the presence of any Thing Injurious, and fear its Approach; Hope for an absent Good, and covet it with desire; Be angry at an Impediment, or Pain, that Straitens it; and despair if it find it impossible to be removed. How Excellent a thing Life is, may be seen by its Original: all Life is Immediatly from GOD: By its Simplicitie there is no Mixture of any Matter in it. By its transcendent Sublimitie, it is the End of all Material Beings; and by the Final Cause for which it is prepared, which is that the Univers might be made usefull by it, and therby be Enjoyed. Its Excellency depends upon three Causes especialy, GODS Goodness, the Worlds perfection and the Creatures Happiness: For becaus God is Infinitly Communicativ, that of all other things is Convenient to him, Wherby he may be Enjoyed: And that which answers his desire, and Gratifies his Goodness is supremely Excellent, becaus he merits Infinitly to be Gratified, and Pleased. That which Crowns the World with its due Perfection, and without which, all these Mighty Works and labors that are in it would be to no purpose, is Supremely Excellent, becaus it is Pitty, that such Infinit preparations should be lost, and made vain. The Means wherby Happiness should be Enjoyed is supremely Excellent, becaus its Happiness is the only Great and Important Interest of evry Creature. Now without Life neither can God’s Goodness be received, nor the World made usefull, nor Happiness be Enjoyed. In all these respects therfore Life is most truly excellent. What would the most Glorious objects Signify; what the most Delightfull, the most profitable, the most Beautifull; were there no Life to be Apprehensive of them? what would the most Curious Limbs, the most delicat Members, the most Pure and Perfect Harmony of Elements, and Humors, the most Elaborat Ductures of veins, and Arteries, the most Excellent Organs, the most Exquisit Workmanship of any Body be worth; were there no Life to animat; and make it sensible? What would all the willingness, and Desire in God, to communicat his Blessedness and Glory, be, without life to receiv it? Verily by how much the more Great, and Beautifull, and Glorious the Works are, by so much the more Horrible and uncouth it is, that they should be unseen, and unenjoyed. So that by how much the more, God desires to communicat himself; by how much the more Excellent his Works are; by how much the more Great and delightfull Happiness is; by so much the more precious and desirable is Life: Which is the Bride of God, the capacity of the Soul, and the Recipient of all the Goodness in Heaven and Earth; Nay, that without which Nothing could be good: for whatsoever is Good must be good for somwhat, Wheras with out Life nothing can be. For this cause Solomon telleth us, that a 1 living Dog is better then a Dead Lion. For the living know that they Shall Die, but the Dead know not any thing: Neither hav they any more a Reward, nor any Portion for ever, in anything that is done under the Sun. The Same may be said of that Glorious Orb, under which all things upon Earth are done: Which Justifies the Assertion of Philosophers that an Ant is a more Glorious Creature then the Sun; for they 1

Marginal gloss: Eccl: 9.4; 5, 6.

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Know themselvs, and are Sensible of the Light, and of the Comfort of their lives: But the Sun Knoweth not any thing, neither hath it any Reward, or Portion for ever. That which can see, is more Glorious, and perfect then that which can Shine: That which can feel is far more sublime and venerable, then that which can Warm: That which is capable of Joy, is more divine, then Easily to be comprehended. By Solomon’s Logick it is better to know that one shall die, then to know nothing. Even to Hate, and to Envy, are better then to be plainly Dead. For the Reason why a living Dog is better then a Dead lion, is, that the Dead know not any thing: also their Lov and their Hatred, and their Envy is now perished. Wheras they that hate and envy, hav the Pleasure of seeing som Goodness or other which moves their Envy, and the Joy of loving somwhat for whose Sake their Hatred is stirred up, is Greater then the Displeasure of that Hatred. The Heavens are Inferior to the least Life in the World. For be their Existence never so Glorious, it is nothing to them, they hav no Interest and all their Existence is lost to themselvs. They are all one as if they had no Being: they are Dead and Inanimate and not made for their own Sakes, but for the Sake of others. And being altogether unsensible of the Glory, which they are Endued with, they Enjoy no Benefit by their Labor, and are capable of no Reward, no Advantage, no Honor, no Prais, no Respect, no Pleasure, that can be paid unto them. They cannot Sympathize with others in their Joys: All Exhalations are utterly vain, whatsoever is Dead being like the Dregs of Nature in the lowest place, tho it be never so high in the esteem of Admirers: for all things are alike unto them, whether Magnifyed, or despised is to them Indifferent. But living Wights are more near and Precious unto God: His Goodness is concerned in them Immediatly: They are dear unto themselvs, And being able to resent with a Tender sense, are Apprehensiv of Pain and Pleasure; other things may be made for their Sakes, and they for themselvs; and for that Goodness also which delighteth in them: they may be obliged to Lov and Gratitude. They may be pleased with Honor and Delight. And shall hav enough of it continualy. For Infinit Goodness is Tender of their Welfare, and delighteth in honouring and pleasing all those that are capable of Benefits. Nothing Enjoyes the Reflexion of it self, but goodness alone. If the Heavens, and the Earth, the Minerals, Vegetables, Elementall, and Celestial Bodies, would all (without Life) appear in a vain and languishing Estate, and by a Secret Instinct of Nature aspire to Life as their End, without which they would wither away in desart Solitude; if things without Sense are with an high, but Natural, Appetite press to their own Perfection; in respect wherof the Apostle saith, The Whole Creation groaneth and Travaileth in Pain, untill now: for the Earnest Expectation of the Creature waiteth for the Manifestation of the Sons of God:2 How much more shall those lively, and Glorious Things, which are capable of Pleasure, and Prone to Enjoy it in the Accomplishment of its own best Designes, much rather value and desire Life then Inanimat creatures? For such are Wisdom, Goodness, Lov, and Knowledg; nay, such are Holiness, Zeal, and Glory, Intelligent Beauty, Life and Majesty, that they desire to be esteemed, love to be Magnifyed, Admired, 2

See Romans 8.19, 22.

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and Adored, delight in being seen, and acknowledged; they realy feel The Benefit, and the pleasure that doth accrue from union and communion; They see, and are affected with the Goodness and felicitie that is prepared by themselvs, for them to enjoy in all the Creatures: they are Capable of conceiving the Excellencie of Divine Attainments, and of delighting in their own Glory, as Impressed on, and reflected in, the Transparent Mirror of their own Workmanship; and indeed their felicitie is, the Enjoyment of themselvs in their own operations. Being able therfore to feel, and see, and esteem, and Infinitly Prone to their own perfection; As without Life, there could be no Goodness, nor Wisdom, nor Holiness, nor Glory in the Creation; So they having made the World and filled it with Inanimate, and Senseless things, but of Admirable Excellency, with a more lively desire, and more feeling fervor, doe they persue the Life which Inspires, and Crowns the Excellency of their Works, and the Measure is unconceivable. When we look upon the Violence, and Earnestness of their Inclination, wherwith they Esteem and Embrace that Life, for the sake of which all other things were made. They do not delight to have their own Works vain; and so for their worke sake, and their Honors sake, they tend unto it. They rejoyce in seing the lively Motions, and Perfections of created Enjoyers, the Affections, and Complacencies of their Sovereign Object: And they love life for their Objects sakes, in order to their felicitie. Their own Beauty is Impressed on their Similitudes, and they are in Love with their likeness. Nothing is so pleasant to Love, as Love: Goodness is of all things in the World most delightfull to Goodness: Virtu is most Amiable to virtue; Wisdom, to Wisdom; Holiness, to Holiness; and Life Takes pleasure, in nothing so much as in Life it self, in Nothing but in order to the existence and satisfaction of that Life, which is Created therby, Whose pleasure and Complacency it is concerned in, whose Happiness and Glory it desireth. And becaus all these, true Goodness, Wisdom, Holiness, Glory, Virtu, Pleasure, Love, and Blessedness, are founded in Life, and cannot without life hav any Being, It is Impossible to declare how near and acceptable Life is unto all these their Eternal Prototypes. So that the Invisible things of God much more Augment the value of Life, then all the visible things of the World. And becaus Evry one of these is Infinit, Its Inclination Infinit, and its Activitie so; the measure of their Lov and desire is Infinit in like Manner: Life being of Inestimable Value, for their own, and for its sake. But what if we Should adde yet further, that Beauty loves to be Seen, Glory to be Honored, Holiness to be Sanctifyed, Power to be Magnifyed, Wisdom to be Admired, Goodness to be Communicated, and Blessedness to be Enjoyed: and Evry one of these Infinitly delightfull to be highly adored? Can any thing tend more to Shew what an excellent thing Life is, by virtue of which alone, all these are answerd with their full Satisfactions: There is no sight, no Sanctification, nor Glory, no Communication no Enjoyment, no Admiration, no Sense, no Love, no Adoration, no Contentment, Prayse or Blessedness without Life. Things without sense are far less desolate, then Wisdom, Goodness, Beauty Love, and Power, then life it self, without Life it self to answer it. Trees know nothing of their Comfortless, solitary, and desert Estate: They hav Nothing to desire, and

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Consequently nothing at the Absence wherof they may griev: But Life, and Lov are Sensible of their own Advantages, and Capacities; and when the Expectation, and desire, which their Sense inspires, are defeated, the Absence of those Beauties, and Pleasures they conceiv, afflict them with a Sensible torment, and makes their own existence a terror, and a Burden, which they loath, and are weary of: Nor would it be possible for all the Dead and Inanimate things in the World, to Satisfy, or content them. Were a Man in a Wilderness by himself, not all the Gold and Silver in both the Indies, tho raked together into present Heaps; not all the Splendor of the Moon, and Stars; nor all the fragrant Odors of Perfumes and Spices; nor all the Amænity of fields, and Gardens, could ease the Melancholy of his desolat Mind: And the Reason is, becaus he loves to be Communicated, Seen, and Enjoyed: He covets som Intelligent sprightly Creature to caress him; indispensably desires som Activ and willing person to Entertain him; is Ambitious of Honor, and thirsts after Sweets of a Higher Kind, which life alone is able to afford him. O Life which art the Darling of GOD and Nature, thou Invisible Light and Beauty of the World, thou Soul that Inspirest all things with Beauty and Perfection, How much I Admire thee! thou art rightly Stiled the Matter of Dominion, and truly esteemed the very Ground-work of God’s Kingdom, becaus the very Matter and Essence of lov and Goodness are taken from thee: from thee alone all Wisdom, and Glory, derive their Being; All Joy and Pleasure, all Amity and Contentment, All Use, and Benefit; all Honor, and Happiness, are founded in thee. In thee alone, all virtue, Grace, and Holiness live and move, and have their Existence. What Worth, what Excellency, what Glory, or Delight, could the World afford, didst not thou Shine upon the Univers, and live to Enjoy them! All the effects of Life are in the Deitie Excepting the Defects of Imperfect Creatures. All the Perfections of Life are in GOD in a most perfect Manner. The vanity of Ambition; which is Pride, and vain Glory, are Infinitly distant from him. But true Glory, and Honor which cometh from above were allwayes Dear and precious in his Eys. The Effusions, and Profusions of an Impotent Mind, the loosness and effeminacy of an unbridled Spirit, the Easiness of one that Pours out himself upon leight occasions, nay the uneasiness of a Dissolute and watery Estate, wherin there is a proneness to waste, and Expend its Essence in vain overflowings, becaus the Soul is weary of it self; all these are far from him: And yet with Infinit desire doth he Communicate himself becaus his Goodness is Infinit. He wisely desires the felicity of others; And, being able to contain, where holiness and Honor require; is Infinitly desirous to abound there, where Holiness and Honor Command. That Goodness which is in any of the Creatures, is a Spark of His: That Sweetness which they derive unto others is a Part of His, a Drop, a Shadow: Mothers are kind, becaus Thou art (saies the Divine poet) And dost dispose to them a Part; Their Children them, and they suck thee, more free!3 The Inclinations Of evry Created Being, is nothing, but a weak Imitation, a faint Copy, and Resemblance of His, which if well guided, turnes to the 3

See George Herbert, ‘Longing’ (ll. 14–18). ‘Their Children them’ reads in Herbert ‘Their Infants, them’.

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Highest Excellency; if Indiscreetly Managed, to the Greatest Vice. Tho therfore he feels not the Pain, he Enjoyes the Pleasure, of all their propensions: and being voyd of Want, includes their desires, which are ever accompanyed with their Highest Satisfactions. Examine a Creature’s propensions well; and it is not Beauty, but Goodness that Inclines a Beautifull Person to giv him self away. For were there not som Goodness hidden underneath it, Beauty alone could not desire to Expose it self to the Fruition of another. An Ey is the Throne, and a living Soul, the light, and Life of Extreme Beauty. It feels it self in anothers Esteem, and is lost to it self in its own Possession. Its Power to delight others, and to be delighted by the Pleasant Affections, and admiring Joys it occasions in others, is unperceived by it self while, it is Idle, and alone; or if perceived, very troublesome, and grievous, becaus it wants its own effectuall Enjoyments, and Delicious offsprings. That which moves it so to please, and be pleased with others Admirations; that which causeth it to delight in the Extasies of Admirers, is Goodness. And by how much the Greater his Goodness is, by so Much the More is it prone to delight in others; and in it self, for being delightfull to them. And where the Goodness is Extreme, it is like power and force, that is lost; or like Valor and Courage that rusheth in a cave; or like an Excellent skill in Musick, where all Instruments of Glory are taken away, and there is no possibilitie for Delightfull Exercise. The Greater it is, it is the more forlorn. But the Beauty of GOD is Goodness, and his Power Act, and his Activity Enjoyment For his Beauty is the Goodness of an Eternal Act, Immutably, and freely Communicating it self for ever. It Includes all their Objects, and all their Acts, in its Essence, and hath with them all Its pleasures. Their Honors, Admirations, and felicities being all in it self, together with its own operations. So that Life, being the Individual Adjunct and Effect of God’s, is Infinitly near and Dear unto him, and may be so without any Hazzard, becaus it is Eternaly and Essentialy Enjoyed. The Diseas of Human life is that it is sensible of Inferior Wants, but not Apprehensiv of Eternal Fullness. And the Infirmitie which attends Created Beauties, is that they aspire to be beloved, Esteemed, and Admired, but do not look up to the fountain of all Love, and Honor, for their Satisfactions. Otherwise it is as necessary, that Beauty should be Esteemed, and Seen, and Acknowledged; as it is that Life Should inspire its Being: Nay it is as Just, and as fitly desired, that being delightfull, it should be delighted in; as truly Injurious, that it should be despised. But here the Error, and the Fault lies; the Eternal Fulness of Love and Esteem is ever seen; And that GOD desires and delights in it, does Generaly Pass for nothing: Wheras he is more able to render Right unto it, then all the World besides. And it is our Duty Either to desire Beauty, that we may be pleasing, or being Perfect in all Amiableness, to rejoyce with Infinit Joy, that we are pleasing to him. And it is our Goodness so to do. It is our Interest, as it is his, our Interest, and Goodness too, our Justice, and Holiness, our Beauty, and Glory. The Emulation wherby we covet to be Esteemed of the most excellent Persons, but supremely of him, being all these in us, as his desire of esteem is at once all these in him. The Similitude of GOD in Angels, and Men Makes Life far more precious, then it could be otherwise. For becaus they are like him, they desire to be seen,

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and Esteemed too. And evry New life in all the World is to them, a new Enjoyment. for becaus they lov to be desired, to be seen, to be Pleasing, to be Enjoyed, evry one that can Admire, or take Pleasure in them, is a Treasure to them. And if to be seen of one be delightfull to him, that is Glorious; to be seen, Admired by that one is more Glorious. And for Innumerable Persons to see him Glorifyed, and Honored by innumerable, is more Magnificent, and Delightfull. So that the Multitude of Lives does not diminish the Value of Life it self, but Increas it. And for evry one to be seen in the Glory of God by all, is to be Magnifyed alone in the Sight of all, and to be most highly Exalted in evry Bosom. And for this indeed is life so transcendently to be Esteemed becaus therby we come to the participation, and Enjoyment of that Sovereign Estate, wherin all felicitie is given to Evry one, and evry one Enriched with all Felicitie. i

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For to Augment the Wonder Great Feast of Feasts can never all be Spent When [with it?] Millions are filld it is Intirely whole, and Knows no Detriment. So tho the Whole World drinks in Air, yet Still The undiminishd Air, the World doth fill. 2

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And yet not so, for here Each one doth Eat The total Feast, yet Each one leavs it whole The Antecedent Ages cannot cheat Those which Succeed them last: while Heaven doth roll And Earth Stand still, this ever teeming bord The Same Delights will unto all afford. 3

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No Fount lives on such living Springs, as dwell In this Pure Cup of life, to which tho all The World does daily flock to drinke, yet Still It Keeps its equal Plenitude; Nor shall The Busy School with all its Company Of Doubts, and queries, hope to draw it dry. 4 Tho all Heavens Starry Tapers lighted be At Phœbus Eys, His Rayes are Still intire;

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Tho in Each River, Fountain, lake, or Sea, His Image Shines, yet his original fire Is only one, which doth it self so wide In its compleat Similitude divide.

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5 Thus and more really then thus, this Feast Most absolutely one, it self doth Spread Into the Mouth and Heart of evry Guest, And there far more Celestial Splendor shed, Then when the Sun by his meridian Ray Triumphs upon the Highest Throne of Day.

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As the life of Jesus, who is himself, the Way, the Truth, and the life, 4 is Incomparably Glorious, So is the Life of GOD, of Heaven, and Blessedness. And if here upon Earth the Sweetness of life be so Delicious, becaus we are Sensible of our Selvs, and the light of this World; how much more Divine and sacred, will that be, where all the Ends of living will at once be Enjoyed in all their Dimensions? What will that Power and Virtue be, by which we enjoy all the effects of Eternal Majesty, Wisdom and Love, when they are disposed to shew their Omnipotency and Glory in whatsoever they can do to Make us Blessed! But we need not soar into so high a Key: look upon Life, but as it is the ornament and Glory of the World, and being as it is the Fountain, and the End, of the Universe, see whether it does not Justifie these Aspirations and Prayses. Tho Almighty GOD had made the Heavens and the Earth, and gatherd the Waters into the Sea: tho he had adornd the Heavens with the Sun and Moon and Stars, and Beautifyed the Earth with Woods, and Corn, and Herbs and Flowers, which he underlayd with rich and Precious Minerals; tho he had given all kind of Influences, Virtues, and Odors to these, yet had they all been useless both to GOD, themselves, and us, had no Life been Created. Without life Even God himself could not hav seen them, nor could any thing else hav enjoyed them. Figures, and Colors, and Smels, and tangible Qualities, are all forreiners, and Strangers, to the Nature of GOD: but life is a Domestick Propertie of his Essence. It is the first Thing in him, wherof any Creature participates: He lives him self; and life, in him; which is Infinitly more Excellent, then any Gross Material Being, is; if not the Whole, the foundation of the Divine Nature. Wherin all that Communicat with him, are beyond Measure Superior to the other Creatures: Had not this been created, the Sun had been Dross, light Darkness, and the Skies but a Dungeon. There had been No Sweetness in Perfumes; no Pleasures in Melodie; No Delight or Goodness in Beauty it self. The pleasingness of all is Effected by the Concurrence of Sense, and its object. Pain nor pleasure being, not in the things themselvs, but, in the Senses affected by them. Objects perhaps are the fathers that begat them, but not without such 4

See John 14.6.

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Mothers as Springs in their Womb, by the Conjunction of those Parents that hav a Common Right in their Existence. Since then no Delights and Pleasures could be without life in the univers, what must life be, which is the ornament and Crown of all the Creatures? If all are made usefull by this alone; And if Goodness placeth its Felicitie in Delights and Pleasures, how Barren and unprofitable, how voyd and Drie had the World been, without this Soul, this Life, to animate it, this Fountain of Delights, this Womb of Pleasures! Which is the Spring of Prayses, as well as Joys! Nothing can utter Thanksgivings, but life alone. If therfore GOD made all the World for his own Glory, life must be very near and Dear unto him, becaus life alone can apprehend his Glory, and Magnifie the Same. Nothing can praise him, or be gratefull to him, or honor him, but life alone. O what is that, which is Somthing in God, and Essential to him! What is that, which is the fountain of all the Pleasures and Delights in the Whole World! The Spring of all its Honors, Complacencies, Praises, and Thanksgivings! It is Common, and allwayes neer, but too near us to be well considered, and too Mysterious to be understood. Becaus it is Invisible, becaus it is Spiritual, becaus it is a Pure Immaterial Power, an Interior Endowment, a Transcendent Celestial Excellencie; we perceiv it not, we weigh it not, we know it not: We cannot tell what to fasten on, in the contemplation of it. But since the value, and Worth of all Material things depends upon it, it is Sufficiently clear, And since our fruition of all that is Good, and Excellent is founded in it, the Glory of its Nature makes it evident, and the Necessity of its Excellency objecteth it Manifestly before our Eys, as the Daughter of Infinit Goodness, and the Sole Inheritrix of all it Comprehendeth. O Life I cannot Enough Admire thee! Thou Soul and Mysterious Bride of the Univers! Thou Beauty of the World! Thou Daughter of God! Thou art Invisible, yet seest all Things: Thou feelest and thou fillest all things: Thou fillest Heaven and Earth without Dimensions Thou Exceedest thy Self and all other things: Thou livest in thy self and in all other things. When we seek thee, thou art hidden in a meer indivisible Centre; when we find thee, thou art evry where Expanded, and at once Surroundest innumerable objects; Thou piercest, and feelest their very Centre: Thou Seest the Mountains, and fields, and Seas: Thou art present with the Sun and Moon in a living Manner: Thou Environest all the Stars, and containest the very Skies within thee: Thou Wonderfully Extendest in evry Creature, from East, to West, from North to South, from the Centre to the Heavens: Thou Seest all Beauty, Admirest all excellencie, delightest in all Splendor, Honorest all Goodness, esteemest all Worth, and Rejoycest in all Exaltation. Being more Sublime, and Perfect then the Air; more pure, and Bright then the fire; more sweet and refreshing, then the Water; more Real, and Solid then the Earth; thou fillest all things without a Body, so as to leav them Empty. Thou fillest all things with a Feeling, that none is sensible of but thy self: With a Feeling that makes them to live unto thee, while thou livest to Enjoy them. yet thou disturbest none, excludest none, oppressest none, in the Fruition of them. Thou Feedest upon all, without Diminishing the objects on which thou feedest, or bereaving any other that would feed upon them. Thou turnest thy food into Pleasure, and Delight, and feedest others with

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thine own Enjoyments. Thou Convertest thy Nourishment into Praises, and complacencies; that Enrich the World, wherin thou art Sustained. The Air filleth all, and toucheth all, but feeleth nothing. It is like thee Subtile, and Invisible, but it is Dead, and Corporeal. It filleth all, so as to leav Room, and libertie. But not so as to see, and Admire;5 thou fillest all in another Manner, and Art more Divine. O Thou Image, or Essence of GOD, thou Spiritual Being, how shall I sufficiently Prize thee? With what Words shall I praise thee, or my Creator for thee? Thou art the light of life it self, and the light of life as far above all the Works of GOD (that are visible, and Material) as they abov Nothing: the chief Elixir, the Greatest Jewel, and the primest Treasure. O let me taste and drink thee in, let me be replenished with thee for evermore. Thou Containest the Splendor, and Glory of the Sun, with another kind of lustre, which is infinitly higher. Thou containest the Centre of the Earth and the Wideness of the Heavens, yea Kingdoms And Ages in a Manner Infinitly better then place or Space. The Verdure of Trees, and fruits, and Flowers are in thee in a Way more Sweet, and Delicious then in themselvs. The Moysture of the Seas, and the Beauty of the Stars is Surmounted by thee. The Richness of Gold, and the Orient lustre of Pearl, the Smoothness of oyl, and the Sweetness of Wine, and Milk, and Hony, the Beauty of all faces and the Symmetrie and perfection of all Features and complexions, is in thee by Eminence. So is all the Melodie, fragrancy, and Delight of Musical Instruments, and Sweet Perfumes. All these are neerer to Nothing then thou to them: For they feel not themselvs, much less any other thing: thou feelest all, and art ineffably higher. O my GOD, Since life is the End of all thy Works, giv me an abundant life; so vast a Measure of it, that all the Waters in the Sea, might be but Drops in Comparison. Give me a life Extensive like thine, since thou delightest in it. And Since all thy Creatures Want a Tongue to prais thee, giv me their senses, Affections, and desires, that with all their senses, Affections, and Desires, Apprehensions, and Powers, in all Parts of the Earth and sea, the Air, and Heaven, I might Glorify thee. In all these I desire to contemplat thy Wisdom, and Delight in thee.

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Cap. XXIX. Of life in Particular: And of its several Kinds; of the life of Plants, of Beasts, of Men, of Angels.

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As long as we keep within the sphere of sense, and Consult the Nature of none but Sensible Objects, we Shall think the Matter of Gods Kingdom to be very Mean, and Base: for nothing that was out of him, could be created like him, without Participating of Somthing in him. Nothing gross or corpulent could hav any Excellency, which it borroweth not from Somthing in God, or otherwise deriveth from Commerce and union it hath with what is spiritual. But when we look upon life, which is in all his Subjects, and in very Many other parts of his Kingdom, we are Entertained then with a Sublime and Noble Existence worthy of all our Imaginations, which may fitly be accounted the Subject Matter of his Kingdom (at least a part of it) becaus it is evry where Existent in innumerable Hosts of Creatures, and is like Matter, the foundation of many Formes, and by them diversifyed into Species, or Kinds innumerable. for any Subject of many Accidents is, in a Metaphysical Sense, called Matter; and to how many Accidents life is Subject, evry one Knoweth. I shall not much insist upon the life of Plants, becaus they are æquivocaly said to liv. They grow, bring forth fruit, and Bud, and flourish, and therfore is life ascribed to them. But what a Shadow of life, that is, which they Enjoy, we may Easily Conceiv, becaus their conception, Augmentation, Excretion, and evry Motion, which appeareth in them, is by Meer Mechanical Causes upheld, and promoted, without the least Sense or perception whatever. They hav No Spontaneous Motion, becaus no Desire, no freedom nor Abilitie to leav their place. They flie from No violence, becaus they are capable of No Injury. They feel not the Cuts and Wounds they receiv. They are Dead to all affronts, and Insensible to all Delights, and Pleasures: And therfore fixt in their Places, without any Possibilitie of escaping our Hands, as Stones, and Minerals are, to the Intent, we may govern them with Ease, and without seeking or Enquirie make them Subject to our Will, and Pleasure. Wherin we see a Marvellous Instance of Divine Goodness, which having denied them the liberty of local Motion, is conformable to it self in denying them also a Sensible Appetite; so that there is no Pain from which they need to flie, no Pleasure alluring them to persue; no Grief conceivd by Reason of the Bondage, and Constraint they are under. The Waters did move, and the Sun, and Stars with Wonderfull Swiftness, yet is it observd, that there is no Mention of a moving Creature, in the History of the Creation, till living ones were made. for those Creatures that mov by an absolut imposed Necessity, are less Excellent; and those that mov in a Voluntary Manner more Wonderfully made Whose Motions are so Divine, proceeding from within, that these alone are Surprizing and Miraculous: Since by an Internal Principle upon lively Apprehensions, they are guided to a Known End by the

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creature it self, that moves therunto. The Motion of all the Rest being so Inconsiderable, that they Are not thought Worthy to be Stiled MOVING CREATURES. The first time we hear of Motion is on the fifth Day; And God said Let the Waters bring forth abundantly; the Moving Creature that hath life.1 Life and Motion, are fitly Joyned, becaus whatever hath life is capable of Pain: and must therfore in Mercy and Goodness be enabled with Motion to flie from it. We break stones to pieces at our Pleasure, which cannot move, becaus they hav no Sence. But these that can suffer Hurt, it would be Tyranny to tie unto one Place, as it would also be, to propose the Pleasures before them, which by Life they can desire yet torment them with the Necessitie of being detained from them. The Wonderfull Goodness of GOD, in denying to those things, that are Imperfect, the sense of those Excellencies, which themselvs possess not, proceedeth further: Minerals apprehend not the fertility and Beauty of Trees, nor Know the Miserie of being Shut up in Darkness. Vegetables perceiv not the Sence and liberty of Moving Creatures; Neither apprehend they the Calamity of Bondage, and Confinement. Animals Endued only with sense, see not the life of understanding before them. Els they all would repine at their Beings, and Envy those Creatures whose Excellencies were more Sublime. Only Man, who is more perfect then they All, hath Power, and Libertie to Examine, and Compare; that he might delight in the Excellencies Conceded to him, and be thankfull for them: For since he hath all the Advantages of Minerals and Vegetables, and Beasts, (and Angels,) without their Imperfections, the knowledg of his own and all theirs, is Advantagious for him: And if in any thing he seems to be beneath them, for that also he meeteth a perfect Satisfaction: Wheras the Residue would accuse GOD of scantiness in Bounty for not Imparting more unto them. Only the Angels that can Examine all, as well as Man, by Way of Eminence, include all, and by Love Enjoy the Prerogatives, and Perfections of Man: With whom God would deal unreasonably, if being made the Best and most Glorious Creature, he should withhold Eternitie, and Immortalitie from him: Which being the Greatest: and most Stupendious Enjoyments, would be the Worst to be seen, and not Enjoyed. Since therfore God hath given him a lively Perception, and strong desire of these two, it is Manifest, they are not denyed unto Man. Man being the Greatest object of Eternal Love. GOD hath certainly made him Immortal, and Placed him in all the Borders of Eternitie, which he is able to behold, otherwise he should be Tormented with the sight of what he cannot attain, which is utterly repugnant, not only to all Goodness but to the very Course of Nature. The most Glorious Creature hath the most Glorious Life; And the life that Can see Immortalitie is the only End of all others Lives; without the everlasting continuance of which, all lives besides would be as useless as the Sun and Stars, without lives to Enjoy them. How great a lover of life God is, and how greatly he delighteth in it, we may see by this, He made all the Elements for the sake of Life. the Earth, the Air, and the Seas Contributing to those that liv on Earth: But it more appeareth by his filling evry one of these with life in themselvs, not suffering any to be destitute of Inhabitants. Whose Senses and Affections are Great and Marvellous, whose 1

Marginal gloss: Gen. 2. (See Genesis 1.20.)

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Hostes innumerable, whose lives no less Beautifull, and Pleasant, then Profitable and Miraculous. The Earth even beneath its Surface is filled with Inhabitants. Frogs, Moles, Worms, Ants, Addars, Woodlice, Spiders, Bettles, Askars, Dormice, with Innumerable others which dwelling in those Blind Cavernes, shew the Vertue of his Power, who makes them breath in a fixed Element, even as fishes live in a fluid one; with which his Wisdom shineth also, which maketh these as the basest Dregs: and Refuse of Animals to Beautify the World in their Place and Station, by setting off the Glory, and lustre of the other Creatures. How many Thousand Insects flie in the Meadows, that we never dream of the Glory of whose lives and uses are unknown; How many Millions of Fishes are in the seas, and how many strange Varieties of Birds in the Air, I need not Mention; Evry Man’s Memory, and Experience Witnessing Enough to Convince him of the Infinit Plenty of lives God hath Created. I shall only Note, that Mettal upon Mettal is in Herauldrie absurd, but living Creatures upon living Creatures, and many Hundred somtimes Conceald upon one is a Token of the Value, and Amiableness of Life, as those Myriads of Imperceptible Movers are, that by the Help of the Microscope are found in Liquors of evry Kind, in flesh and Blood, and Humors of the Bodie: Even Grubs in Apples, and lice, and Handworms are a sufficient Indication of the Proneness of Nature, and the Productiv Power implanted in the Same. Of the innumerable Myriads of Angels and Seraphims I shall at Present be Silent, and of Men in all Ages and Kingdoms, what shall I say more, then that there is no End of all the People 2 even of all that have been before them, they that are, are Innumerable, they also that come after are Endless in their Armies. Multitudes3 upon Multitudes in the valley of Decision, the sight of the spectator will fail at the Day of Judgment to behold them. Of all these lives som are meerly Sensible som meerly Intelligible; som are Mixt of Either, Som are mortal, and Som Immortal. The meerly Sensible are all Mortal, the Intelligible are all Immortal, the Mixt are Eyther Sensible, and Intelligible, Mortal, and Immortal. Insects, Fowles, Beasts, and Fishes with All other Creeping things that are Endued only with a sensitiv Life, are Justly Mortal, and meerely so, becaus they are Incapable of the Highest End, and Serviceable only for a certain time. Angels, Archangels, Seraphims, and Cherubims, with all other Creatures Purely Intelligent, are all Immortal, and Purely so, becaus they hav no Admixture of Flesh, and Blood; And are made Capable of seeing all Invisible, and Spiritual Things. Men only are both Immortal, and Mortal too: Mortal by the life of sense; Immortal, by the life of Reason. Nay the Life of Sense is both Mortal, and Immortal in Men; for their Bodies die; but they shall rise again, and liv for ever. They were made Immortal in the Beginning, becaus their Senses were united to Rational and Intelligible Powers, and by the union did Partake of all their Excellencies: Sin only broke the Bond, and canceld the Privelege. It is easy to conceiv, by what hath been said, that the Life of Sense is limited; that of Reason Infinit. And of these two, limited and Illimited Life, shall we speak particularly. 2 3

Marginal gloss: Eccl. 4.16. Marginal gloss: Joel. 3.14.

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The Works of Thomas Traherne Cap. XXX. Of Limited and Illimited Life; the Mortalitie of the one, and the Immortalitie of the other.

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I do not doubt, but God is able to make a Power without Material Organs to see all Visible and Corporeal Things: as on the other side he is able to Communicat Invisible, and Incorporeal Objects to Material Organs: That therfore if it pleased him, he could make separat, and Naked Souls to Exist alone without depending upon those Bodies, wherin we see them Enclosed is very Evident: for since his Will alone is the cause of all things whatsoever he is Pleased to will, must of Necessitie be Produced: and Since his Power is Allmightie, all things must be Possible with God, with whom Nothing can be Impossible. Nothing can resist his Will, with whom to doe is as Easy as to Will. Nothing can limit the Holy one of Israel. He can therfore if it pleaseth him make Powers meerly Sensible Immortal too: But what is most Convenient and Desireable his Wisdom hath accomplished. Those Powers that are meerly Sensible, he hath so tied, and confined to corporeal Organs, that their Existence dependeth absolutely upon them. In them alone they abide, and with them they Perish: being limited in Duration, as well as Abilitie. Those which are Illimited in the one respect, being so in the other. The Creation of Insects affords us a Clear Mirror of Almighty Power, and Infinit Wisdom with a Prospect likewise of Transcendent Goodness. Had but one of those Curious and High Stomachd Flies, been Created, whose Burnisht, and Resplendent Bodies are like Orient Gold, or Polisht Steel; whose Wings Are So Strong, and whose Head so Crownd with an Imperial Tuff, which we often see Enthroned upon a Leaf, having a pavement of living Emrauld beneath its feet, there contemplating all the World. That very Flie being made alone the Spectator, and Enjoyer of the Universe had been a little, but Sensible, King of Heaven and Earth. Had Some Angel or Pure Intelligence, been Created to consider him, doubtless he would hav been amazed at the Height of his Estate. For all the labours of the Heavens terminate in him, He being the only Sensible that was made to Enjoy them. The very Heavens had been, but a Canopie to that Insect, and the Earth its footstool; the Sun, and Moon, and Stars its Attendants, the seas, and Springs, and Rivers its Refreshments, and all the Trees, and Fruits, and Flowers its Repasts, and Pleasures. There being none other living Creature, that is Corporeal, but he, as he had been the Centre; So had he been the End of the Material World: And perhaps would hav seemed worthy of that Advancement. The Infinit Workmanship about his Body, the Marvellous Consistence of his Lims, the most neat and Exquisit Distinction of his Joynts, the Subtile, and Imperceptible Ducture of his Nerves, and Endowments of his Tongue, and Ears, and Eys, and Nostrils; the stupendious union of his Soul, and Body, the Exact and Curious Symmetry of all his Parts, the feeling of his feet, and the swiftness of his Wings, the Vivacity of his

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Quick and Active Power, the vigor of his Resentments, his Passions, and Affections, his Inclinations, and Principles, the Imaginations of his Brain, and the Motions of his Heart, would make him seem a Treasurie wherin all Wonders were Shut up together, and that God had done as much in little there, as he had done at large in the whole World. Having a life far greater then his Body, he can feel a Remote object. He is able to exceed him self, and to be present there, where his Body is not. In spirit he is evry where and filles the World with sense, and Power. The Universe hath a Temple in his Understanding: He is Surrounded with the Rayes of his own Knowledg, as the Sun is with the Glory of its Resplendent Beams. all Visible and Material things find themselvs alive in his Intelligence: His Ey is the Throne of Beauty, and his Sight the Lustre, and the Region of all their Glory. And if his Senses fill the World, and the Sphere of his Activity be Parallel with the Heavens, his Affections certainly are more Divine, His Admiration, and Esteem, and Desire, and Joy, and the Exulting Melodie, and Pleasure, which it makes in the Fruition of all, is far more Excellent, and may on the Supposition properly be Esteemed the Crown, wherwith all the Material World is Beautified, and Adorned. The Heavens, and the Elements, and all Inanimates Trees, and Stones, and Fruits, and Flowers, Seeds, and Spices, all Minerals Gold, and Silver, and Precious Gems, yea The Sun and Moon, and Stars were made for the conservation of its Lims and Members, Its Lims, and Members for its Senses: Its senses for the Passions, and Affection, and all for the Exaltation of the Creature, wherin they are composed, and united. If there are Innumerable other Creatures, this is not less, but more to be Esteemed, and as much to be admired, as if it were alone; So that Should we Marshal the Parts and Excellencies of the univers in their Just Order, we must begin with the Heavens, and all the Elements, which Exist for the Sake of Vegetables, and Minerals, then come to the Beauty, and Perfection of the Vegetables and Minerals, that are caused, and compounded by them; thence to the Lims, and Members which they are made to Serv; from these we ought to ascend to the Senses, for whose sake those Lims, and Members, are prepared; and then to the Passions, and Affections of the Mind, without which the Senses would be in Vain: And admiring the Love, and Hatred, and Joy, and Sorrow, and Grief, and Anger, and Envy, the Desire, and amitie, of these Creatures; their offsprings, Tribes, and Families; their Cares, and concernments; their Gratitudes, and Complacencies; their Felicity, and Glory; to adore the fulness of their Creator’s Love, and revere the Height, and Depth, and Length, and Breadth of the Profound Abyss of his Wisdom, and Power, and Goodness in the smallest Life, that is in all Nature. The Fancy, and Memory of these Creatures is truly Wonderfull; so is their Sagacitie, and Instinct, their Appetite, and Will, and understanding. Life, and Perception is the Basis of all. And the variety of their Conceits, and Imaginations, a Deep and Mysterious Theme; which perhaps we Shall Ponder in the Heavens with more Information, and Delight, then we are aware. Howbeit it was not Sufficient to make one of these, since the World was capable of Millions. A Female must be Made for this Male, wherin it is more

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Exceedingly Magnifyed, and these in a Multiplied offspring must Enjoy the World throughout all Generations. Nor is that Enough: Variety of creatures Endued with other Powers, and other Members adapted to them, must be Created; that Reason, and virtu may appear more Eminently in their Kinds, and Properties: Courage Humanity, Prudence, Temperance, Patience, Fidelitie, Justice, Gratitude etc. may in Lions, Dogs, and Horses be displayed, Nature having prepared Certain Adumbrations of them there. Nor doe we deny all Kind of Consideration, and Discourse unto them. For they can compare Notions, and gather Consequences, and bound their Appetites. For Higher Ends denying themselvs, and abstaining From a present Good for fear of a Future evil. Thus by the Motion of his Master’s Ey can a Dog understand his Lov, or Anger, and Piercing through his Body by a Sagacious sense, hold communion with his very Soul, being delighted, or afflicted with what is Invisible, it can Esteem his Masters Favor, Emulate, and Envy another that Enjoyes it, aspire therunto, humble him self, and fawn, and leap, and Dance, and use twenty obliging Means to gain it. Thus for fear of the Staff, he can forbeare the Dish his Palate desires. Tis true some Bruits more clearly Exercise their Functions, and more Perfectly, and Profoundly, then Many others. But notwithstanding all this, they are Still limited to few objects, confined within Narrow Bounds, stirred up by sleight Causes, and guided but to feeble Ends. The Reason of Beasts is actuated only within the Sphere of their Perception, which is terminated within the compass of the Material World; it is allwayes Conversant about Matters of Sense, or objects of fancy; the Beauty of the Heavens, and lov of their Masters; the thoughts of their Companions, the Concernments of their Bodies, and Minds, for the Present. Their Interests are Shut up within the Compass of their lives. But the Infinit and Imaginary Spaces beyond the Heavens (falsly Called Imaginary, Becaus they are purely Spiritual.) the Ages, and Generations, that were of old before they had a Being, or that Shall be, when they are Dead, and gone; the first Original, and the last End of Things; the Wisdom, and Goodness of Eternal Love; the Glory of Eternitie, and the Nature of Infinit Happiness, Communion with GOD, Angels, and Men; the most high, and Sovereign Obligations, the Rewards, are all unknown to the Beasts of the field. Holiness, and Puritie, and Zeal, and Obedience as they are fed, and occasioned by Eternal Causes of Infinit Importance are with them as Nothing: Heaven, and Hel, infinit Obligations, Eternal Joys, GOD, and their Relation to him, are unknown. A Dish of Meat, a Whip, a check, a Smile such light, and Trivial Motions Carry, and overrule them. And therfore to live in the Sphere of Sensible Things, to weigh the less and Greater of those, and to aspire no higher then the Better Choyce among such is wholy Brutish. A Man is distinguished from a Beast by this. He seeth the secret Properties, uses and Relations of Evry being, which are retired from the Light and obscurely buried from evry Ey, but are apparent only to the Soul of Man, together with all objects Intelligible, Infinit, and Spiritual, we have lately Named. The Depth, and Extent of his Perception, being Infinitly Greater then that of Beasts, and infinitly more Excellent. Man in this differing especialy from Bruits, that all the objects they can perceiv are near, and finit,

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wheras he is acquainted with Infinit distant things; Beasts being capable only of some, and he of all. His Perceptive Power is no Way limited, Nothing is denyed him, Divine Bounty hath communicated all things therunto wherupon he is Capable of being governed by Laws, and of being guided to the Highest, and most Glorious Ends, by the Best, and most Excellent Means; his Life is the Illimited Matter of God’s Dominion, as Endless in Duration, as it is in Excellency: Wherupon we may observ further, that to live like a Man indeed, is to be guided by infinit, and Eternal Motives, to reason upon Sublime, and Everlasting grounds, and to be Illimited in Thoughts, and Considerations: He that Weighs not God, and his Eternal Love, being like unto the Beast that perisheth. Wherever the Understanding can appear to discern, there the Will and Affections can appear to Enjoy; the Extent of the Power wherby we perceiv, being the Sphere of our Activitie, and all our Desires, and Hopes, and fears of the Same Dimensions with our understanding. So that our Passions, by Virtu of the understanding, may be Extended to all the objects in Heaven, and Earth, be acted upon the most Glorious Principles And directed to the most Sublime and Everlasting Ends. All other living Creatures being made for the Sake of Man, and he only able to comprehend the fullness of the World in its Spiritual Estate, and Intelligible Beauty, He can fear the Majesty of God, delight in his Infinit Goodness, Reverence his Omnipresence, Contemplat his Excellencies, Joy in the Beauty of his most Glorious Counsels Sorrow for the Sins of his fellow Creatures and discern the Deformities of all Sin, desire Eternal felicitie, lov Angels, and Cherubims, take pleasure in the Deitie, and Enjoy his Everlasting Glory, Esteem his Infinit and Eternal Love, and Confirm himself in all his Affections to his Similitude. These Infinit Affections being made immediatly for God, and having Nothing above them, but Virtues only into which themselvs are transformed, are Subject to his Authority, and Government in like Manner, and are Evry one the Ground and Matter of his Kingdom. Whose Excellency we cannot Stay to insist on; only this we Note, that they are worthily accounted the Matter of his Dominion, becaus their Substance is Endless, and all his Laws and Designs, and councels are imployed in Modyfying, and Compleating the Same. For 1 those Virtues which are the End of all, are Nothing but the Affections modified, and Compleated: the Affections of the Mind formed by Prudence, and rightly imployed about their Proper Objects, being Of Infinit Excellency, becaus all Virtues are made of affections, all Glory is acquired by Affections, and all Felicitie by affections Enjoyed. These therfore abov all things God desires, as the Cream, and Perfection of all his Works. For 2 good, and Excellent affections are the Powers of the Soul exerted, and Employed in a Noble Manner. Without which the Will, and the Understanding are both in vain, all the Faculties of the Soul in vain, all Apprehensions of things in vain, all the Senses enriching our Organs, and all the Members of our Bodies vain; all the Creatures and all the Endowments of Heaven, and Earth in vain. All is made vain, that God hath 1 2

Marginal gloss: Virtues. Marginal gloss: Virtues.

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done, unless the Author of all be acknowledged, and the End Enjoyed. GOD him self being neither seen, nor Glorifyed; all his Works are bereaved of their use, and the object of his Lov of all Felicitie. The abundant Matter of these Affections, and the Incomparable Price of their most Excellent Essence the Realitie, and vigor of their Power, the sublimitie of their Nature, the Puritie of their Life, and Mysterious Presence are too abstruse, and Intricat to be well unfolded. In som other place we Shall Perhaps herafter attempt their Explication. at present, not daring to lanch into such infinit Oceans, we will finish our Discourse with this Reflexion. As the Life of God makes all life valuable, so does it Occasion the Perfection of som in such sort, that they seem to reach the utmost Height of all Creable Excellency. For having all Goodness, and Beauty in it self, and desiring infinitly to be seen, and to be Enjoyed, he made Capacities fit for his Essence, and Passive Powers, that might answer his Activ Omnipotence. And becaus it was Impossible to see his Goodness and Beauty in the meer outward appearance of Visible Things, and much of his Glory did lurk in the Secret and hidden Properties of his Creatures, he gav So great a Measure of life to the Soul, that it might be able to discern the Invisible qualities, and virtues of his Creatures. Neither was that Enough, they were made to see them in the full Extent, and latitude of their uses, how in all their Services they related to Angels, and Men, and to themselves in all them, nor was that Enough; That Wisdom must be Seen, which was the Contrivance of all these; And therfore a discursiv Reason was imparted to Man, wherby he might collect one thing out of another, and Command the Original, and the End of all in his Comprehension; Ponder upon the lov of God, that moved him to Create; and understand that Happiness in all its Excellencies, which is the Reason, and End of the whole Creation; live unto all objects, and discern the fullness of God in all his Operations; live the Life of God, live to God, live in Communion with God, live to all other things in God, while GOD himself liveth in them Blessed for ever. For the Higher and more Perfect the Glory, and Beauty of God is, the less can it Endure to be Widdowed, as an object without its Facultie, or to be obscured by the Absence of any Raye, that may fall upon it; being operativ it is Activ, and cannot Endure to be Desolate, or Idle. As therfore no Facultie does Exceed the Measure of its objects; so do no objects Exceed the reach of their Faculties; but on either side there is a Divine AllSufficiency; and evry way God is Glorified in all Things, having so ordered it, that he might be at once seen, and admired, and Enjoyed, in all his Workes, in all his Excellencies, and Perfections; and the Soul at the same time Blessed in all the varieties of his Eternal Kingdom, for the more Compleat, and accurat Harmonie of Heaven, and Felicitie; which are to correspond with that love, and Goodness which gave them their Being, and that all his Goodness might be infinitly delightfull to all the Adorers of his Blessedness, and Glory. Herupon it cam to pass, that the most Supreme, and Sovereign sort of Life, that Could be thought on, was projected by him, to be the Crown, and Glory of all the residue of his Excellent Creatures. And becaus it was so Excellent in Perfection, was Too lovely to be again abolished, and Made Eternal. Not only becaus the same agreablness

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continues between it, and his Beauty and Glory for ever, and the same sweetness, and Convenience between it, and his Goodness; but becaus its own Beauty, and Perfection is Divine, and becaus it is a fit symmetrie in the Proportion of things, that what was infinit in Duration, should be infinit in Excellency, and the most Perfect of things should continu for ever. Let no Man despise the Difference we make between Sensitiv, and Rational Souls. For tho we confess the Souls of Beasts to be living Spirits, and Immaterial Powers, differing no otherwise from Angels, and Seraphims, and Souls of Men, then in Clarity, and Extent; yet we must make an infinit Difference between them. And tho we found all the Difference between the one, and the other, Originally, and Simply in the Will of God, yet is that alone a Sufficient cause of Distinction, and varietie. Was not the Will of God the Sole Cause of all the Difference between Herbs, and Flowers? What besides his Will made the Distinction between the Sun, and Moon, or the Air, and the Heavens? How much soever Visible things differ from Each other, and the same Matter is in them all. And Power is the General Groundwork of all Spirits, which is Capable of far greater Varieties, and distances then Matter. A difference in figure, and Color, and Operation, and Form is all that Diversifies Material Things: between the least, and the Greatest, the Distance is but Finit. Som litle Short Additions diversifie the Souls of Beasts from Each other, the Variations are not greatly Considerable; but between the Souls of Men, and them, the Distance is Endless: And the Effect of Gods Will as real, and Stable in these Invisibles, as it is visible, and Palpable in other Things: A Power to behold Eternity, and to adore Eternal Majesty, differs from a Power only to behold the face of the World, more then the Sun differs from a Sand, or the Skie from an Atom.

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The Matter alone cannot answer the Efficient Cause of the World, nor in Excellency be Equal to the End, yet may we Hope for more in the Form, and Perhaps find out the Glory of the Efficient and Final Cause, in the Perfection of the same. The Glory of Matter is that it is Capable of all those Formes, which infinit Wisdom is able to devise, that it is wholy subject to Almighty power, and apt, and ready for all these uses, which infinit Goodness can appoint unto it. If the uses to which all Matters are applyed, be the Best, and Most Glorious of all that are Possible, we shall Easily Conclude, that the Most Excellent of all Imaginable Formes is due to the Universe, and rightly ascribed unto GODS Kingdom. If the order and Measure of all the Creatures be Desirable, and No Change can be Conceived which would not be for the worse; we may certainly discern Infinit Wisdom, Goodness, and Power to be Magnified in them. Now what uses Could Matter possibly be put to, more Excellent then these? To Manifest the Glory and the Lov of God; to Minister to the Felicitie of Men, and Angels; to foment their Affections, Praises, and Thanksgivings; to oblige, and stir them up, to all Holy, and virtuous Actions; to incline and transform their Souls to the Divine Image; to Exhibit the Invisible Things of God, even his eternal Power, and Godhead, even to the Eys of his Creatures; to represent his Will, and Pleasure; to be made his Delights, and to pleas him Everlastingly, as his Joys, and Treasures; to Enflame Evry Soul, that Enjoyes their Beauty with the Highest observations; to Employ all the Powers, and Inclinations of the Mind, in the Continual Enjoyment of the Beatifick Vision? These uses of the Matter which God Created are absolutely Necessary, but by Profane and foolish Men seldom Noted, being despised, becaus they are the unavoidable Consequences of his Wisdom, and Goodness: Nevertheless they are so Great, that laying these aside, no other uses can succeed in their Places of any Valu, which argues them Not to be the Principal, but the only uses to which his Kingdom can be destined, and that all the Rest are vile, and abominable, if not Illustrated, and beautified by these. Where note, that God being an Agent infinitly Good, the Best of uses are made absolutly Necessary, and the most Amiable Form of all that is Possible, is the only Natural, and Familiar Endowment, or Essence of his Kingdom. Do not Men despise infinit Goodness itself, becaus it is common, Constant, and Eternal? To Infinit Wisdom, the Greatest things are Natural, and Easy, but to desperat folly, and Impiety, they are Worthless. Nay these things that are

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Natural, and Easy to Infinit Goodness, are Affronts, and Torments, to infinit perverseness, and odious oftentimes, and ridiculous to Human Corruption. What a Madness is it, for a Man to Blaspheme the Work of GOD, becaus his Goodness hath made its Excellency so Necessary, that it cannot be otherwise? Had he pleased that those things which are now Eternal, and Stable, and secure, should hav been Suppressed, they had never Existed. How Great, and Immovable so ever they are, they depended upon his Choyce at first, and were determined by him. For which cause they should Eternaly be New in our Esteem, and Gratitude. What a fearfull Absurdity, and Confusion is it, for a Creature that is by Nature prone to lov himself; to vilifie, and sleight those uses of the univers we so lately Named? If thou hast not resolved to tear out the Heart strings of Nature, to ruin her Work in thine own Soul, and confound her decrees, consider a litle more neerly, and Cleerly, what can be more Greater, more Desirable what more Divine, or Beautifull, or Pleasant, then that the Kingdom of God Should be of Such a Kind, that its Principal use should be to manifest the Glory, and the lov of God; to minister to the Felicitie of Men, and Angels; to transform thy Soul into the Divine Image, by replenishing it with the Glory of all Objects, and obliging it to the most Holy and virtuous Actions; to the intent thou mayst becom a Partaker of his Beatifick Vision, and Enjoy the glory of God him self in the Fellowship of Saints and Angels! Can any thing be better then to spend ones time in the most Excellent, and Perfect Operations then to be the Joy and Delight of God, the Admiration, and the Treasure of all the Glorious and Blessed, the only Darling of all That are Magnifyed for Beauty and perfection, the Possessor of all Pleasures, Riches, and Honors? yet these are the Ends and Uses of his Kingdom! And to thee at least this should make it Acceptable, and Delightfull. It is a Kingdom ordained on purpose to be thine Inheritance, not only the place of thy Repose, and the Region of thy Joys, but the Means of thy satisfaction, be thy Ambition, and Avarice never so Insatiable. By it thou comest to GOD, and in it is he Enjoyed certainly that is of infinit Value, both to GOD and Man, wherby his Glory and Blessedness is Communicated: And nothing can be more Excellent then that which is the Centre of our Peace and union. In and by his Kingdom, he communicates himself, and his Essence to us: and therby we are advanced to the Throne of GOD, in which we are to reign for ever and ever. Certainly no kingdom can be more Divine then that wherin the least of all the Subjects is the King, and the poorest in the Realm infinitly Rich and possessor of all. If we look upon the Services of this Kingdom, and the Relation which it bears to other Beings, they are all within it self, yet infinitly Infinit. Look upon its order, GOD is the first and the last within it. Look upon its Measure, it is Illimited, and Endless: upon its Duration, it is Eternal: upon its Excellency, it is altogether Divine and Heavenly. Look upon It, as GOD did at first Design it, and there is no Spot nor Blemish in it, no Sin, no Sickness, no offence, no Distaste, no Death, no miserie all is pure without any Mixture; Sincerity, Beauty and Delight, Holiness, Wisdom Goodness without Enormitie or Defect. Look upon it, as it now appears since the Fall, and it is far better; the confusions, Sins, and Miseries are overruled; the Enormities and Disorders of

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Guilty Creatures subdued, and the whole Kingdom full of Victories and Triumphs. All Ages are at once apparent; and in one Moment all the parts of this Dominion are open to the Ey, and evry Moments fullness, and Glory immediatly neer, and present to the Soul. Evry thing is Infinit; or better in its Kind, then if it were so. The Treasures Multiply and Augment by being Enjoyed: Evry ones felicity is the Felicity of all; and all the Happiness of evry one is evry ones happiness. Evry one knows all, sees all, admires all, and enjoyes all. Evry one pleases all, and honors all. The People there are the Greatest Treasures to one another. All the Joys and Treasures of GOD, are evry ones Enjoyments. The Laws are the cement of the Soul and God, the Commentaries of Heaven, the Decrees of Lov, the Desires, and Delights of the Happy Subjects. Their Duties are the Necessary Operations of GOD and Blessedness, the Way to Glory, the fruition of Delights the Beautifying of the Soul, the Best Employment; Joys and Praises, Delights and Complacencies are in evry Soul, in evry Societie. There is no Danger. All evil is absent, and all Good is present for evermore: Evry thing there is better then Gold; Carbuncles and Diamonds are but the excrements of that Kingdom, and yet there also they are better then themselvs in other places. Finaly GOD is all in all: And what can be more? All his Goodness, all his Wisdom, all his power is in evry thing Enjoyed. All his Glory and Blessedness, and Presence is Seen in evry thing; in evry Thing his Infinity overflows; in evry Thing it is Enjoyed. All his Subjects are Infinitly obliged, yet infinitly free; infinitly Dependent, yet infinitly secure; Infinitly Coveteous, and Curious, and Severe, yet infinitly Satisfyed; nor only Satisfyed, but overflowing in an Infinit Manner. They receiv all by Sight, and return all by Lov: And the whole Kingdom does as much service to evry Subject, in serving evry one, as in serving himself: for evry one is of as much Worth, as himself, as Dear, and as much Enjoyed. The Rewards are Infinit, and Eternal there, as well as the Obligations. The Best of all possible Duties Enjoyned upon the Best of all possible Rewards, by the Best of all possible Kings, in the best of all possible Kingdoms. All the Dominion serves to Magnifie the Lovers of evry Soul, to make his Person more Precious, and Lov more Delightfull. The very Lov of GOD himself, is in Evry Person. God in evry person loveth evry one. How can the Kingdom chuse but be perfect, when the Joy of GOD is evry ones Joy and the Wisdom of GOD in evry Soul, and the Goodness of GOD in evry Heart, and the Blessedness of God in evry ones Blessedness. GOD is Infinitly one, yet he is there, as if he were Multiplyed. As in a Palace lined with looking Glasses, the Kings person is in Evry Mirror, and the Whole Room in Evry Glass appeareth, so is it here. Evry Angel is his Temple, in evry Ones Spirit his Spirit liveth, and his GODHEAD is wholy in evry Person. O Divine, and Glorious Appearance! O Sacred, and Blessed Object. O Dominion Worthy of GOD! O Everlasting Kingdom! Why hast thou not been from all Eternitie? It is the first and the last of all possible Kingdoms. For be there never so Many Worlds, there is but one Kingdom. O thou perfection of Beauty How Rare and Transcendent art thou? Who being Infinit in Extent, Duration and Value art in Evry Part an Infinit Mine of pleasure and Beauty! Evry ones proprietie, evry ones Enjoyment; evry

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ones Gift! How I Admire thee. O that I were awake, and could be Gratefull for thee! O that I were great Enough to be Sensible of thee, and good Enough to Enjoy thee; and wise Enough to Enter, and Holy Enough to appear, and Lively Enough to live within thee! O thou new Jerusalem, at whose Gates, Nothing that is impure, or unclean, shall Enter, how art thou to be Magnified and Praysed for thine Eternal Puritie! O my Joy and mine Inheritance, when Shall I Enjoy thee! What Reason hav I to Watch and Pray, and Labor, and Endure that I may attain thee! What are all the Pleasures upon Earth in Comparison of thee! What Dreams, what Bubbles, what Shewes and Shadows, what Empty Toyes, what apparent Trifles! O how worthy to be despised are all the Riches here, for the Treasures there! How Great art Thou O GOD, how Infinitly Amiable and Adorable, who art The Eternal Author of such a Kingdom! GOODNESS and Lov are absolute Beings, yet is Nothing in the World more Relativ then they. Were the Sun Divested of its Relations, to the Earth, and Seas, to the Stars and Skies, to Birds and Beasts, and Fishes and Men, and Angels what would it become? Take away its Relation to Trees and Herbs, you abolish a part of its Goodness. Take away its Relation to God, you remov it all. Its Emanations and Influences make it Good, and if it be not Good to other things it is good for Nothing. It relateth to GOD, and me, and thee, and evry Thing, and in all Its Relations to GOD and Me, it relateth unto thee, and in all Relations unto all, it relateth unto Evry one. So doth the Kingdom, wherin the Sun is but a base and Inferior Light, and a Shadow only of what is more Divine. It is more Mine, and more precious to me, then if twere mine alone; Becaus it is evry ones it is my Perfect Joy, being infinitly Beautifull in its Relation to GOD, to God the Father, to GOD the Son, and to GOD the Holy Ghost. More good abundantly becaus of its Communication of it self to this Angel, to that Seraphim, to the other Cherubim, to Evry Saint and Holy Creature, whom I lov, as I lov my self; and the more good, the more I enjoy it. What can be more, it relateth wholy unto all, all Its Influences come to all, and occasion Joys and Praises, and Hallelujahs, and Graces and Affections, and Vertues, and good Works in all, and for all. And all are Trees to bring forth fruit and Stars to Shine, and Seas and Gardens, nay and Suns and Kingdoms; And I to Enjoy them. Tis use alone That Maketh Mony not a contemptible Stone. One usefull Sand if it were to be Sold Is worth ten thousand Worlds of useless Gold. Use gives to things their Worth, and makes the Treasure: Tis Life alone that gives to things their Pleasure. If then the Kingdom of GOD be infinitly usefull it is infinitly Precious, and if it be infinitly usefull to one, and infinitly relate in being so to all; the Infinit Excellency of it is strangly Multiplyed to evry one, according to the Number of persons that are in it; It is infinit, and infinit, again and again. Whose Lov makes them like the Brazen pillars in Dodona’s Grove, or Vessels of Brass

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which stood about Jupiters Temple, so fitly answering each others, that if we Struck one, all would make a Noise, as if they had been stricken in like Manner. Whence the Proverb ÆS Dodonæum, to Express the Sympathy of those that are by Love united, and concerned one in another. A Kingdom where evry one is Happy in all, where infinit Love is the fountain and the End, where Lov hath gotten its Similitude, where the Glory and Beauty of the Soul is Love; where Infinit Wisdom and Power is not only Exerted, but infinitly Multiplied, and Enjoyed wholy by innumerable Persons; the Enjoyment being Multiplyed to evry one according to the Number, and continued for ever; this must needs be the best of all possible Kingdoms. But besides these, there Is an Infinit Varietie of other Excellencies.

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Cap. XXXII. That Lov is the Essential Form of GODS Kingdom; that it is the Best of all Possible Beings, Which being Created is a Manifest token, that GODS Kingdom is in Perfection Absolute.

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If in one Instance we find Allmighty Power wholy Exerted, we may Probably Conclude it to be so in all: And if one effect of Infinit Wisdom be throwly seen, all its effects will appear to be Infinit. Not only becaus the Best of all Possible Things is by that instance Discerned possible, but becaus there is so near a Vicinity between the effects of Infinit Wisdom, that by the Energie of one, all will be Transcendent. The best of all possible Things being made, it will Communicate its Goodness to all the Residue, and cloath them with the Best of all Possible Beauties, and inspire them with the Best of Excellencies; Just as the Sun being made bright it self, adornes all Objects with Light and Glory, or the Soul being made alive, inspires the Body with Life and Lustre. That which is absolutly Best is infinitly better then the Sun, and infinitly more Profitable. We will begin with Lov, becaus it is the very Life and form of his Kingdom. That Lov is the very best of all possible things is Manifest, becaus it is the very Nature and Essence of GOD, and so peculiar that Nothing beside it, can be like unto it. That Lov is the Form of God’s Kingdom appeareth, becaus Lov is in his Dominion, what the Soul is in the Body, the fountain of all the Beauty Life and Happiness therin. It is the office of the Form to inspire, to animat, and to Actuate, to distinguish, and to give the essence to the Matter it informes. Since therfore Love doth inspire the Kingdom of God with Excellency, animate the Same with Happiness, and Actuat all its parts with Beauty, uniting them together, enriching them with Life, and giving them the Glory to it which is the Essence of the same; we may look upon it as the Spirit or Form of GOD’S Kingdom and Immediatly conclude the Essence of his Dominion to be answerable to his own becaus the Lov which inspires it, is so neer and so like unto him, as the Form, It is in evry part the Cause and the Manner of all their union; Not as if there were no other Form but this: for in evry thing there are two Kinds of Forms, the one is the fountain of Life, and operation; the other is the Shape, or Manner of Union; as the Soul is in one Sence the Form of the Bodie, its figure and consistence with the Union of its parts; and the Manner of their Union, in another. In the later Sence, the Way or Manner, wherby all Material and Immaterial Things are United, is the Form of GODS Kingdom; which is two fold; for they are united by Lov in one respect, and by office and order in another. Concerning the union, of office and order we shall say nothing here, only we observ that no Order can be more glorious then that, where there are Infinit Objects on the one side to be Enjoyed, and Infinit Enjoyers prepared for those Objects on the other: Unless perhaps we say, that

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the Enjoyers themselvs may be objects Enjoyed; and if that be any thing, here it is verified. For GOD is an Infinit object, and an Infinit Enjoyer: And all the Created Enjoyers are like him, objects of his and Each others Enjoyment. But Lov efflagitates and calls for our Return. As it is the Fountain of Life and operation, it is the Form of God’s Kingdom. All the fragrancy that is in sweet perfumes, all the Fructifying power in Trees, all the Lustre in precious Stones, all the splendor of the Sun and Stars, all the Influences of Heaven, are actuated by Lov, and by Lov Enjoyed. The Particular Goodnesses in all the Creatures are very Considerable, but are not the Form of GOD’s Kingdom, in their separate Estate; no more then the Life and Beauty of the fingers are the Form of the Bodie. There is a Particular Form in the several parts; The Toes are of one form, the Knees of another, the Hands of another, the Eys of another; the Nose and the Lips, the Ears, and the Tongue; the Heart and the Brain, and the Marrow, and the Liver; all these hav their several formes; but none of These are the essential Form of a Man, tho they are in Man. Even so are there innumerable Particular Formes in GOD’S Kingdom, yet are they not the form of the Kingdom. But as a thing distinct from all these is the form of a Man, even the Invisible and immortal Soul; so is a thing distinct from all these the form of GOD’S Kingdom even the Lov that uniteth the King and his Subjects, and gives to all their Life, and use, and Perfection. This Lov which is the great Soul and Dæmon of the World, infuses all the Lustre into God’s Kingdom. It is answerable to his own in evry Communicable and Created Excellency: Nay (which is more) in evry imaginable and Desirable Perfection. As in Qualitie of Inclination it resembles the Lov of GOD, being prone to Delight in others Happiness, and to Cloath it self with Beauty, that it might becom Desirable, to lov Beauty and Delight in it, to take pleasure in good Works, and to be profuse in Giving. So has it the Stamp of its own Greatness in Extent, and Spiritual Amplitude. For in evry Person, where Lov resideth (and it wholy resideth in evry Person) evry one being able to Lov, not a Person, a Famelie, a City, and a kingdom, an Age; an Univers, but all Kingdoms and Ages, and Persons intirely; It can Exceed the World, and be present abov the Heavens; Lov Angels and Cherubims and Seraphims; And when it hath met with all that is Created and Swallowed it up in its embraces, Continu as Empty and Greedy as before, Surmounting these it seeks and Enquires after the Author and Creator of them, and is so far from being Cloyed, or Wearied, or over powered by Created objects, That it acquires Strength, and is more Enflamed, and excited by these to Lov the Deitie. It can pass throw Time into all Eternitie, and Comprehending Infinit Objects in the sphere of its Esteem, admire and Magnify them all, Cloath them with Delight, and turn them into Norishment; Nay conceiv by them, and bring forth the Fruits of Prayses and Thanksgivings: Having still the Quality of Increasing strength, and Zeal and Vigor, by the Joy of its Objects; So that the More it Loves their Glory and Beauty; the more Violently doth it Esteem and affect the Deitie, the more Ardently desire him, and delight in him. Neither is there any Period, it can take in Millions of Objects, and still is as Empty as before, and

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Capable, of more; and the more it receivs, the more force it ever acquires; tho the Benefits be infinit and infinitly infinit, that are conferred therupon. If there be any Thing more perfect then this adde unto these its other Excellencies; you shall find them infinit in Varietie and Kind, as well as Excellencie. It is the cause and fountain of all the Joys and Delights in the Univers: For as there could be no Beauty in things Visible without Light; so could there be no goodness in things Created, Material, or immaterial, without Lov. Let us admit all Objects to be ten thousand times better then they are, more full of Excellencies, more Powerfully Sweet and Beautifull; Yet if there were no Lov, there could be no Ravishment, no Delight, no Enjoyment, no true and Effectual Goodness at all: For it is the Lov of those Excellencies that makes them sweet: Goodness cannot be Good, but only to Lov; Lov alone conceivs all The Delights and Pleasures in the Enjoyment. Lov alone Conceivs within it self all the Delights in the univers. What a Strange and Mysterious Being is Lov, which unites the Soul to the Goodness of her objects, feeds upon their Sweetness, and produceth the pleasure that is felt in the Enjoyment! If this be not enough, it is only a just and Regular Lov that makes the Soul of the Enjoyer Beautifull. He ought to be Wise, and Just, and Holy: and this he can never be, unless he render to evry peculiar object its Due Esteem. By how much the more GOD delights in our Happiness, by so much the More are we bound and obliged to be agreable to God; And the more Obligations are laid upon us, the more Odious and deformed it is for [us] to disobey him. Now GOD being all Lov wills his Creatures felicitie, which can be Agreable to GOD, in Nothing but Embracing it. If he be Agreable to God, he is Beautifull; if Contrary to him, Horrible. By Lov only can he Embrace his felicitie; by Lov only be truly Beautifull. This Beauty, when it is atchieved, turnes into Glory: For being infinitly desired, it is infinitly pleasing, in evry Part and operation of it. And it is infinitly Beautifull to see the Deitie compleatly satisfied. Besides this there being an innumerable Multitude of Things to be belovd, all with a Lov proportionable to their place, and Kind and Measure; when we are Exact and Just in our Returnes, an Endless Beauty arises from the Varietie and Greatness of the Objects, in the Lov of him, that Embraces them, to accomplish which, and to be Cloathed with which, is his peculiar Glory: So that the Glory Of the Soul arises from Lov, as well as its felicitie. How Stupendious must that be, which Crowns the Soul, and its object, in the same Act honoring and pleasing God, Beautifying the Enjoyer, and Magnifying the object! In this pure and perfect Lov all Wisdom, and Goodness, and Justice, and Holiness, and felicitie, and pleasure and Beauty, and Glory are Concentred. Which is therfore Justly styled the Bond of Perfectness, by the Apostle1 becaus it being taken away, no other Bond of Perfectness can be devised, in which all these may be united, and consummated together. Would you hav thought it possible that so many Ornaments and Graces could hav been shut up in one Existence? yet attend for there are innumerable more. Lov is the Fountain of all peace and Securitie in the World; All Amitie as well as Pleasure is Couched in the Same. It delighteth in its Object; and all it 1

Marginal gloss: Coloss. 3. (See Colossians 3.14.)

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delights in, is Dear unto it. It is tender of the Welfare of what it loves: All the Benefits and Comfort of Peace, all the Pleasures wherewith the Earth is Crowned in Times of Repose, all prosperities, and Complacencies, proceed from the same. All the Good Works and Services that are done, all the Kindnesses, Compassing, Almes deedes, Courtesies, and Pleasures, that Men perform to one another, are brought forth by Love; all the Vertues and Heroick Acts, all the forgivnesses, all the Humilities, all profitable Labors, all the Meekness, Patience, Condescention, Courage and Gratitude, that is, proceedeth from the Same as well as all the Honors and the praises of GOD, Angels and Men. All these are shut up in it, As Effects in their Cause; I should be as Infinit as Lov, should I reckon all its Excellencie affordeth. Tho Wisdom be Infinit, Incomprehensible, and altogether Undreinable. It is Clear, and evident that Lov is the only desirable Perfection, that Infinit Wisdom could chuse to Creat, becaus besides it self there could be Nothing so Convenient, nothing Imaginable, Desirable or possible: Without Lov, nothing could be good, or usefull in the World. It is the only Phœnix of God and Nature, the Bride of the most high, and the Mother of all Honors Delights, and Beauties; the Sole and only Means of Union, and Communion with GOD; the peculiar propertie by Vertue wherof we are able to be like him, and the Single Instrument by which his Happiness and Glory are Enjoyed. Nothing besides was worthy to be a sacrifice offered unto him; Nothing but Lov alone is a being like him, whose Essence and Existence freely proceedeth of its own Pleasure. He made it able to be the Author of it self, and in that hath made it an Infinit Mysterie. If a Man give all the Substance of his House for Lov, it could utterly be Contemned. GOD abov all things desires Lov, our Naked Lov, above thousands of Worlds of Gold, and silver. It is so high and Inestimable, that it is impossible to be bought, no Price can reach it. It is generous and free, and incapable of being base. It cannot be salable, or Mercenary in its effusions. It is an Argument of being no less, then Infinitly precious, that it cannot be Equald, nor Attaind by Crowns or Kingdoms. Had we been to buy the Lov of GOD, tho we had been able to make Worlds, and offer them for it, we must hav gone without it; for it is Contrary to the Nature of Lov to be bought and Sold. It must be a free Esteem of the Person that loves a Sincere and voluntary Choyce, a desire of him, and a Complacency in him that is beloved; or Lov is far Enough from appearing towards him: yet here behold Infinit Lov most freely given, that had no Beginning. By Creating Lov it gave it self freely, that it might have the Image of it self to Enjoy. It created Lov, that by the Image of it self it might be Enjoyed. For Nothing can Enjoy Lov but Lov. Lov alone is the Image of it self, Lov alone fit to Enjoy it, Lov alone fit to be Enjoyed. Lov alone does Reverence and Sanctifie its Object, and Esteem it so highly, that it is willing to bleed, and Die for the same. Lov alone is worthy to be Reverenced. A violent and Bleeding Love is willing to Sacrifice it self, and all its power, to its objects pleasure; it is infinitly tender of its Objects satisfaction, and in all its Behavior studies to pleas it. With a Prodigious Delight it pours down all its Riches and Treasures at its Beloved’s Feet, and would feel more Delight in making innumerable

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Worlds to Magnify and pleas it, if it were able; the Delight allways Increasing with the Measure of its Gifts. GOD was in being Lov, the Best of Beings. From everlasting he was Infinit, and Eternal Lov, and determined to Creat the Best of Things: Determining to Creat the Best, he created Lov: Creating Lov he Created the Image of himself; And in that, the Best of all possible things; for Nothing is above the Image of GOD, but God himself. Lov is the fellow of Almighty GOD, and fit to be with him for evermore. It is pure and Good, and Kind, and Glorious, and full of respect and fear, and Circumspection; an Amiable and Joyfull Thing, and fit to be Enjoyed: so like, that being described, one would think it He. It is Invisible, yet seeth all things; Indivisible, yet comprehendeth all; Great without Bulk, an Infinit Sphere without Dimensions, a Centre Comprehending the very Heavens, apparently here, yet Secretly present in other Places. It moves in it self, without changing place; Admitteth all things, Excludeth nothing; shineth upon all without sending forth Beams; Is High without pride, Low without Baseness, Potent without a Body, Beautifull without a Face; Knows no Distance, but is Immediatly neer unto all its objects; Lives Eternaly, yet is never old; Sees Eternity, and Delights in it; filles Immensity in a Mysterious Manner, Moves at Liberty within it self, being wholy Quiet; Goes thorow all, is in all; can feel like GOD in another person; can liv in its Object: Tis the fountain, Soul, and End of things. The fountain, in Communicating all things from it self; the Soul, in being the Life and Valu of all its Gifts, the End, as in Giving it seeketh Lov, and giveth all away for its own pleasure, and its objects Glory. It is the Light of Heaven, the Way to Happiness, the Crown of Rewards, the fullfilling of Laws, an All possessing Treasure: O what Wonder hath He Wrought in Creating Lov! It must needs (if the valu of the object be infused into the means) be of Infinit valu, for it is the Only Thing by which he is Enjoyed. It is Gods Prototype, and next under him the Sole Vicegerent of all his Kingdom. It is that which Beautifyed The World, like the Sun in the firmament, and raiseth up all the perfumes and Beauties it Enjoyeth. It is that which beneath God, by Imitating him, doth make all things our Treasures: And us his! It Multiplieth our Riches, Increaseth our Souls, giveth us a Right and Interest to Things, augmenteth the Manner of our Enjoyment, infinitly enricheth the Works of GOD, and perfectly suiteth with his Holy Will: It maketh us the End of all, and the Joy of all: It is in som Sort the Efficient Cause of all his Doings: For the Final Sets the Efficient it self on work and is in God the Efficient of the efficient. It is the Glory of Angels. It is the Holiness of Men. It is the Wisdom of cherubims, the Joy of seraphims, the Happiness of Heaven; The Delight of Ages, the End of the Law, the Fountain of all pleasure, the Soul of Honor, and the Life of Praises; It is the Essence of Delight, and the Greatest Treasure: A Thing so perfect, that GOD Loves it more then Worlds, the very Reward of GOD, and the Marvellous End of all his Labors. O the Wonderfull Excellencie of Lov! How Great! How Marvellous it is! How ineffable how High and Transcendent! How like unto GOD; how neer unto him! Without Lov he could never be: never be Satisfyed, never Glorious. Lov is a Flaming Temple, of Infinit sence, and Brightness, Capacity, meet to Entertain the King of Glory: A Fountain of Benefits; The

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Soul of Gratitude; The End of Rewards; The most tender concern; the Highest Interest; the Answer of Obligations; the fullfilling of Desires, the Attainment of Honors, the Bent and Appetite of Evry Creature; the Work of Reason; the Sinke of Union In all Combinations; the Salt and sweetness of all Conditions; the Marrow of Prosperity; the Joy of Poverty; and the Pith of Glory. The Mother of Peace, the Sphere of Repose, the Shield of Safety, the Bullwark of Security, the Root of fidelitie, the Mine of Friendship, the Tree of Life, the Beauty of Holiness; the spring of Delights, the Puritie and Quintessence of Pleasure and Prais, the Sun of Heaven; It Causeth all the Summer there; the Constellation of Virtues, the sea of Happiness, the only Harbor, the Ground of Content; the Crown of Glory; Without which there would be no Glory, no Enjoyment, no Felicitie. It is the only Sweet and Easy Employment, the first and most Natural, the Best and most Profitable; Profitable to all; to him that does it; to whom tis done, to them that see it. It prepareth Joys in the Mind of others, It bringeth them to us, It maketh us Delightfull; Calcineth Evils, bringeth Light out of Darkness, Enjoyeth Calamities; Is ever Triumphant, Uniteth the World, and maketh the Church but one Temple; It is that by which we live and feel their uses: That which soddereth the Nations together, maketh Men Cherubims to one another, Shineth upon our Lands, perfumeth the Air, Banisheth oppressions, Maketh Wars to Ceas, Silenceth Clamors, heareth prayers, Pardoneth Errors, Improveth Injuries, Relieveth Distresses, Reconcileth Enemies, Stoppeth Revenges, secureth us in Dangers, Refresheth our Callings, Beautifieth Houses, maketh men Lov and Delight to be Blessings, and Treasures to Each other, Ejecteth Slanders, Removeth Contentions, Rendereth Coveteousness impossible, Abolisheth Fraud; Annihilates Malice. How Much should its Hidden Beauty ravish us! It giveth us the Benefit of all the world, maketh Cities and Kingdoms flourish, preserveth the fruits of our Labors, Crowneth our Feasts with Mirth and Pleasure, Dancing with Delight, Marriage with Contentment, Riches with their End, and Kings with Glory. Tis the Substance of Religion, the Soul of Devotion, the Perfection of Faith, and the Life of Blessedness. O My Soul, what would Heaven and Earth be, were there no Lov, but an Empty Wildernesses! What would Men and Angels be, but Miserable Devils! Were there no Lov, there could be no GOD! He therfore made the Best of Beings, becaus he allwayes leadeth the Best of Lives, which is ever to be doing the Best of Things: By doing for us the Best of things he gave us him self, becaus he pleaseth us Infinitly therin, and Maketh us Infinitly Blessed. All Objects are Barren, tho never So Excellent, to him, whose Lov is Ecclypsed and Dead: the fruits and Flowers, the Beauties and Joys in evry Ground must by Love, Shining upon them from my own Soul, be raised up unto me. For Want of which Lov all these Excellencies in GOD’S Kingdom are unknown and Despised. But he that loves with a Vehement and tender flame, will find the Element of his Soul among the Perfections of GOD, and Esteem these things as celestial Joys, that are Infinitly Precious. O Lov Inspire me, open mine Eys, Make me a Child of GOD, and a Citizen of Heaven.

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Cap. XXXIII. That all Things are the Treasures of Almighty God which is a Token of their Perfection. Being made his Enjoyments, they are worthy to be ours.

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To look upon the Works of GOD as the Ornaments of his Kingdom, is to consider things as they are and to Conceiv them the Goods, or Utensils of his Famelie, the Delights which he hath prepared for his Pleasure, the Riches of his Blessedness: Glory gives us a Divine and Heavenly Apprehension of them. While we so Conceiv them, we must of Necessity discern the Relation, which they bear to Almighty GOD, and believ the Meanest to be full of Incomprehensible Excellency. Little Children may reposit Vile and Contemptible things in their Treasures, but Men delight only in Great and Precious Concerns. Things rare and Magnificent, Serious and Profitable, Beautifull and Delightfull, are accounted Worthy of our Thoughts not those that are cheap and Trivial. By how much the Greater the Possessor is, by so much the More Magnificent are his Treasures: GOD therfore being Infinitly more Great then all, it follows that his Treasures are Infinitly more Excellent. For by how much the Wiser any one is by so Much the more Solid and Deep are his Enjoyments and his Treasures the more Divine and Precious. Enjoyments are Somtimes taken objectively, for the things Enjoyed. But when taken formaly, they are the Acts of Enjoying. Treasures are properly Conceived to be the objects of Enjoyment. their Nature being founded in those Qualities that are apt to produce Joy in the Mind of the Possessor. We do not nicely distinguish between Use and fruition, becaus in the Use of Riches there is a fruition. I know that to use and to Enjoy are words having a different Signification. For according to St Augustine the Means are used, the End is Enjoyed. In which sence Treasures are never Enjoyed, becaus they are the Means only to a further End:1 But the Essence of God is an Act so pure, that to use and Enjoy in him are one. In using them he Enjoyeth the Treasures of his Kingdom: And in Enjoying, he useth them: Which if I may speak my Mind freely, is common unto Men. They also may Enjoy their Treasures in Using them, if they pleas. Tho oftentimes they are so Corrupt, that even in using them they Enjoy them not, and so Imperfect, and rather Incapable indeed of using them allwayes, that Many times, they Enjoy them, when they use them not: and for the most Part hav them, without Either using, or Enjoying Them. For these three to Have, to use, and to Enjoy are very different. To have is to have in Custody, or in Possession. To use is Externaly to apply what we have, as a Means to its End: To Enjoy is internaly to take Complacency in the Goodness and convenience, of what we have, or use. A Man may hav Riches in his power many yeers, without Ever using or Enjoying them. Many Men hav Riches 1

Marginal gloss: Distinctions between possession, use, and fruition.

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which they doe not so much as think of. And then they neither use, nor Enjoy them. A Man may use Riches without Enjoying them, as Covetous Men do, who are called Misers, becaus they Eyther detain their Riches in a Miserable Possession, or Make a Miserable use of them. They use them, when they buy food or Rayment with them, or pay their Servants Wages, or Purchase friends: but they use them Miserably, becaus they fret and griev in parting with them, they know no other Death then that which lies in the Separation, that is made between them, and their Treasures. A Man may Enjoy his Treasures without using them, becaus he may Actualy take delight in the Possession of them, Even while he useth them not. Silver and Gold may lie quiet in a Rich Mans Coffer, yet yeild him great Pleasure, while he is thinking of the Lustre and worth of his Possessions; tho they are not at that Present time actualy disposed of in any use whatsoever: For in Pleasure2 there is Such an Abundance of Delight, that it Communicates a Sweetness to evry thing neer it. It is Sweet to hav them in our power, Sweet to think upon them, Sweet to Enjoy them. The Means are Sweet, wherby we attain Them, our Companions sweet in the Enjoyment of them; our Remembrance of Pleasures past retains a Sweetness, our Hope of those to com Anticipates their Sweetness, and oftentimes there is more Sweetness in the Expectation then Fruition. So that to Enjoy is to think Delightfully of what we possess or use. When we throughly weigh the Valu of a Thing, and Pleas our selvs in having it, we Enjoy the Possession: When we delight in the End for which we hav them, and use it as a Means, taking Pleasure in the Power and efficacy of those means for the Sake of that End, we Enjoy the use of that thing: when we delight in a Thing for its own sake, we Enjoy it as the End. So that a thing may be Enjoyed, either as the Means, or as the End. And when Men are Condemned, for Enjoying those things which we Ought to use, and for using those they ought to Enjoy; the Error for which they are accused is not that they delight in the Means, but rest in them as the End. Many, while they should Enjoy God as their End, use him only as a Means, or Engine of their Enjoyments; Which is infinitly to debase him, and to work Confusion, in a Monstrous Manner by the Exaltation of inferior things. For the End is alwayes better then the means, and if to Enjoy be to rest in a thing, taking Pleasure in it simply for it self, nothing is to be Enjoyed but the End even God alone. But forasmuch as we are generaly said to Enjoy, when we reap the profit, or feed upon the Sweetness, of any Object, we may Safely, and piously feed upon the sweetness of the Means in Relation to their End: Tho without Relation therunto, it is Madness and Delusion; Becaus the Means are alwayes for the sake of the End, and without it hav not any sweetness at all. However we may piously Enjoy the Means as the Means, and the End as the End; distinctly tasting the sweetness of evry Thing: And in this Sence we may Justly make Treasures to be what they are, the objects of Enjoyment. Whether Treasure be a Word so Comprehensiv, as to Include all objects of Delight, as well the final End, as the Means of gaining it, I shall not determine: It is Sufficient for me that the Means are Treasures, be the End what it will; which if you please, shall undergoe the Name of Blessedness; or if you pleas, 2

Marginal gloss: Pleasure.

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of Glory. Riches are Means by which we acquire Pleasure, and the Means by which we acquire Glory. And if Socrates his Definition of Riches be true, all those things wherby a Man may acquire Blessedness, are his Treasures: for 3 Treasures are (saith he) those things wherby a Man may be Benefited. Be they Living, or be they dead, in his opinion, if a Man may be Benefited by them; they are his Riches; be they within, or be they without, be they for the Body, or for the Soul; for the Increas of Power, or Honor, Authority, or friendship; Health or Beauty, security or pleasure: be they Sweet, or Sour; Leight or Heavy, Bright or obscure, if they are conduciv to his Desires, and Ends, they may be styled Treasures: Chymical Drugs, and bitter Ingredients, Purges and Vomits, oyle and Playsters, may be a Sick Mans Treasures, perhaps a physicians; and an Apothecaries; as Swords and Darts and Lances may be the Treasures of a Soldier; friends and servants, the Treasures of a Prince; Implements of Husbandry and Instruments of Labor, the Plough Man’s Treasures; flocks of Sheep and Herds of Cattle, the Shepherds, and the Herds Man’s: All things in Heaven and in Earth are the Treasures of a Man, that are conduciv to his felicitie; Afflictions and persecutions, and Death it self, the Treasures of a Christian. But in this GOD’S Treasures exceed a Man’s; His are not Treasures by which he may be, but by which he is (most Certainly) profited, if no other way at least in Delight: for he taketh pleasure in his Works, and may do it securely since he never hurts himself by the Abuse of his possessions as Men doe, but they are allwayes Means of Glory and Blessedness unto him. They never fail nor Miscarry in the use. If those are Riches by which we may be Benefited; what are those by which we are Actualy Crowned? Certainly those are the Best, and most Perfect Treasures that are Used in the Best and most Perfect Manner; for the Use and Enjoyment reflects a Lustre and Glory on them: And then they appear in all their Excellency, when they are not bereaved of their End, nor Obscured by the Miseries and Vices of their Possessor, but cloathed in the Beauty of Excellent Actions and attended with the Circumstances of success and Pleasure. In which last respect the Treasures of God are Infinitly Greater then all others; as they are in the End also, which is atchieved by them. I Shall not Stand to Enumerat the Particulars, nor to draw up a Scheme of the Varieties and several kinds of Treasure; nor shall I much insist upon all those Ends for the sake of which Means are Esteemed.4 Only I shall observ this, that Riches are not esteemed for their own sake; Means they are, and that is all: Which upbraids the Covetous, and condemns him of folly, as well as Baseness, Who Marres all his Designes, by resting in his Riches, and Loving them for themselvs. for how much he Acts against Nature, may be Easily seen by this one Experiment. Suppose the Greatest miser in the World were in a Wilderness, and had there all the Gold and Silver in the Indies being Idly to gaze upon them a thousand yeers. Would not the very Trees and Stones be as Profitable to him, as those Rocks of Silver and Hills of Gold? Instruments of Pleasure increas his Woe, that is like a Solitary Dragon. All the Ornaments of 3 4

Marginal gloss: What Treasures are. Marginal gloss: Riches are Means.

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State, and Glory, are but Silently witnesses of his Shame and Misery. That is uncapable of applying them; making him more Sensible of his present Calamitie, by calling to his Remembrance those pleasures which their Presence doth so fairly promise, but his Desert Condition hinders him from Enjoying; for without Society in the midst of whom they may be delightfull, they are a Carcase without a Soul, and afflict him with the Vanity of so much perfection. This Instance plainly discovers, that Precious Materials cannot possibly be for themselvs; without som further use and End; that living Persons are our Greatest Enjoyments, being the most perfect Means, by which our Riches may be made Usefull unto us, and without which they are as Dry and barren as the very Sands of Africa. It doth further teach us what the Ends of Riches may be, the most of which are but Means themselvs. For there is only one last, but there are many subordinat Ends, which in divers respects are both means and Ends; As Riches themselvs are. They are Ends of our care and Labor; but Means of our Pleasure, exaltation and Honor. As they are the End of our Labor, they are Enjoyed, for we rest in the Acquisition: as they are the Means of our Pleasure they are only used etc. Riches may be for Necessity, as for food and Rayment; GOD is uncapable of Such; He needs nothing by way of poverty or Want: His Interior Allsufficiency Is the cause of all things: Yet we are pleased with his Allsufficiency, becaus we meet in it a more Delightfull Necessitie. There is a necessary Relation between his Essence and his Treasures, as there is between a Man and his Aliment, but far more Divine and Excellent, becaus a Man depends upon other things, but all things on GOD. The Continuance of his Welfare and Glory does not depend upon his Treasures, but his Treasures depend upon the Continuance of his Glory. For as Man’s Life is the consequent of food, so is food the consequent of God’s Life, and Riches the effect of his Existence. They are Necessary to him, as the Effect to the cause, not as the Cause to the effect: and yet streams are Necessary to the very Fountain; yea so necessary, that without them the Fountain hath no Existence. If GOD be the Fountain, it imports his Treasures to be very near him, and very Great, since next to his Essence, they are his own Emanations. And indeed since God’s Riches are the Greatest, and those the Greatest, which are the fairest Means of the Highest Ends; the Ends wherof the Treasures of God’s Kingdom are the Means, must needs be the Highest of all that are possible, as being great Enough to Justify his Relation, and the Glory that he imparts unto them, by calling them His Treasures. Of which we are to speak more distinctly, when we come to the Final Cause of the World’s Creation. In the Mean time it is fit to understand, that God’s Treasures surpassing all other, their Excellency is so great on evry side, that there is no End for which any thing is Rightly Esteemed a Treasure among Men, but one Superior to it in that very kind, is an End of GOD’S: His Wealth having as great a Variety of Ends, as it is Possible for ours to be perfected with. For the Multitude, as well as greatness, of their Ends, augments their Worth, and makes them more Divine. As they are Necessary to him in a Diviner Manner, So are they more Amiable and sweet unto him, then Earthly Treasures are to Inferior Creatures. Food and Rayment might be to a Man in a Desert Treasures of Necessitie, but

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that is the first and Lowest End of a Mans Riches. It is the Foundation of a more Glorious super structure, which without Societie it cannot be crowned with. For to Eat and Drink without Enjoying the Ends of Living, is as vaine, as to see whole Ward-Robes full of Regal Attires; having neither Meat nor Drinks to support and comfort us, nor friends, nor Allies, in the midst of whom those Robes might be usefull. The Necessity of Companions shews that Riches are ordained by Nature for higher and further Ends, then our sole subsistence. Self is the End, but not the sole End of a Man’s Enjoyments: His Joys are the End of his Being. And unless his Treasures are the Instruments of Goodness, Honor, and Pleasure, tho they serv as Necessaries, the greater Part of their worth and Sweetness is Removed. They are Defectiv in the Satisfactions they should afford, and are very bare and Naked Enjoyments. Since therfore they receiv the Lustre and Glory which gives them the Denomination of Treasures from Societie, they must be the Treasures of Lov and Honor. Those Qualities and Properties that make them subservient to the Interests of Love being the true foundation of their Enjoyableness or the cause of the sweetness we feel in their Nature. It is a Man’s Interest to Lov; and to be Beloved; To be Pleasing, Illustrious, and Admirable; to be Sweet and Delightfull; to be dear and precious; to be had in Honor; to be praysed, and desired; to be Caressed, and Enjoyed; to be Magnified and Exalted. This is the Desire of Nature, and Part of the Satisfaction and Delight of Man. Another Part is to see ones self the caus of others Satisfactions, and to feel the Joys we produce in their Bosoms; to delight in their Happiness whom we honor; to Enjoy their Dependance on us, and our selvs as the Authors and possessors of their Felicitie. All which Inclinations are litle seeds and Sparks of the Divine Image, and May be lookt upon as Tokens of Eternal Perfections that are more truly in God. All the Treasures of his Kingdom serv him, to evry one of these most Glorious Ends in most Perfect Manner. If his Lov be more Great and true then Ours, his Delights and Treasures must be so in like Manner. If his Lov be Infinit, it does infinitly delight in giving and Receiving, in communicating it self and its Enjoyments, in Honoring its objects, in being sweet and Delightfull to others, Admirable, Dear and Precious. It is its Joy to be the Author of anothers Happiness, to Manifest its own Glory, to hav somthing, which it may highly Honor, and Esteem, and to be object of anothers Lov, with whose Affections and Prayses it is allwayes Magnified, and ever delighted. And those Things are its Infinit Treasures, which Aid it in the Discovery of all its Goodness, and make it appear more Honorable and Glorious. Those things also are its Treasures, which are pleasing and Delightfull to its objects, as are the circumstances of that happy Union and communion they Enjoy. In all which respects all the objects in God’s Kingdom are his Treasures. The Honor is Infinit, and the Pleasure infinit, which he acquireth by them: And in the Honor and Pleasure, which he occasions, he taketh infinit Pleasure. Others Joys and his own Glory are infinitly more Dear to him, then they can be to any other; becaus his Lov and Goodness are Infinitly Greater. And the Truth is, that all Creatures And Objects should be his Enjoyments, is so Necessary to my felicitie, that were

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they not his, they could never be my Treasures. His Will is my Will, and his Affection my Securitie. Whatever he scornes to Enjoy, is too base and mean for my Fruition. As his Essence is my Light, his example is my Encouragment. My Masters Joys and Goods are worthy to be mine, and none but they. If they be real to him, they may be real to me; if to him Metaphorical, to me but Shady. His Thoughts and Affections, his Apprehensions and Delights, are Divine and Heavenly: Mine must not vary from their Patterns and Originals. Truth and Beauty with Reason and Justice being Seated in Him, Either his Works are not Treasures in Truth, and there is no Real Beauty in the Enjoyment of them, or he doth truely Enjoy them. And if he Enjoyes them, we Know that his Joys are Infinit. If he does not realy Esteem them, there is no Reason why they should be esteemed, no Justice in doing it. And for those Actions which hav neither Reason, nor Beauty, nor Truth nor Justice in them, I cannot digest them, nor turn them into Pleasure. Could they, my Soul, unless they him did pleas? The very Reason why such Endless Seas Of Living Waters in his Works I find, Is ’Caus they Strangely do Delight his Mind. He is the Rule, the Standard, and the Measure, By which I valu all my Glorious Treasure. Nor can there any thing be sweet to me Till first I him delighting in it See. He doth his Lov, his Dov, his Bride prefer, And that’s the cause of my Delight in her. He does himself rejoyce in all his Works, And Shews by that what Glory in them lurks. His everlasting Kingdom is a Treasure Boundless to him in Endless Depths of Pleasure, Tis fit to be Enjoyd by thee and me, Becaus the Treasure of the Deitie.

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Cap. XXXIV. The Holy Scriptures testify that GOD is capable of Enjoyment, And that all his Works are his Treasures.

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There are some in the World that think to exalt God by making him uncapable of Enjoyments. To make him like his Creatures is to debase him, but to make his Creatures like him is to advance him: When Creatures were made able to Enjoy, they were made like God: Who is the Divine Enjoyer, and the Sole possessor of Infinit Blessedness. He is not made like them, when we say He can Enjoy; for Power to Enjoy is a Perfection in his Nature of infinit Concernment both to him, and his Creatures. If the Question were asked Whether Of the two were more Excellent, the Essence that can Enjoy, or that which is incapable of all Enjoyment. I should answer, that is most Excellent, which is capable of all Enjoyment. Even as that Nature is most perfect, not which makes Nothing to be Joy, but which maketh all things to be Joys and Pleasures. If I may produce my own Experience, One of those Causes that made my Father Delightfull to me upon Earth, was the Convenient House and Estate I did inherit by descending from him. Which if it were displeasing, bec, it was litle in Comparison to my Desires; The World was a Glorious House, and far more pleasing when I Enterd into it, becaus it remedied that Inconvenience. I found it the Mansion of a more Glorious Father, whose Bounty was Infinit; Whose Interest and Lov were as Great as his Bounty; Whose Possessions were Illimited, and his Treasures Endless. This made the World so Delightfull; It was a Marvellous Sphere of Great and most Glorious Enjoyments; the Beings that Environed me were my Goods and Treasures, which the Blindness of my Childhood did not perhaps Immediatly Discern: I was made in the Image of God to Enjoy them in his Similitude; and all my Wishes I found Exceeded, tho never so vast, if at all they were truly Sweet and Profitable. That GOD inherits his own Goodness, and Enjoyes the Glory of his Kingdom; that all his Works are his own, the Scriptures witness; as also that they are indeed his Joys. Melchisedeck and Abraham, two of the Greatest Personages that ever trod on the face of the Earth, Equaly call him the most High possessor of Heaven and Earth.1 The four Animals and the four and twenty Elders, that cast down their Crowns before his Throne, say continualy Thou 2 art worthy, O Lord, to receiv Glory and Honor; and power; for thou hast Created all things, and for thy pleasure they are and were Created. Doe you note? They were Created for his pleasure. David a Man after God’s own Heart affirmeth, that The 3 Lord taketh Pleasure in them that fear him. that he delighteth in those that Hope for his 1 2 3

Marginal gloss: Gen. (See Genesis 14.18–19.) Marginal gloss: Rev. 4.7. (See Revelation 4.11.) Marginal gloss: Psal. 147.ii. (See Psalm 147.11.)

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Mercy; and that he 4 rejoyceth in the works of his own Hands. St Paul, that was rapt into the third Heavens, telles us over and over that we 5 are predestinated according to the Good pleasure of his Will, and that he worketh in us both to will, and to do of his good Pleasure. So that all things are done for God’s pleasure. And without that, no Account or Reason can be given, why they should be done. His pleasure is Good, becaus it is his pleasure to be Kind; and to delight in the Felicitie of his creatures, and in the communications of his own Goodness, and Glory; it is Infinit, as well as Good, and the more Infinit for being Good: for by its Goodness it is more pleasing to him, and others. Solomon, the wisest Man in the World, tels us, that 6 God made all things for himself, even the wicked for the Day of Trouble. And his Father David, that in7 his Presence there is fullness of Joy, and at his Right hand there are Pleasures for evermore. The 8 Heavens are the Lords, but the Earth hath he given to the Children of Men. The Earth is the Lords, and the 9 fullness therof, the round World, and they that dwell therin.10 The Earth is full of thy Riches; so is the Great and wide Sea, wherin are things Creeping innumerable both small and great Beasts. Moses, the Meek and Glorious Prophet, that Lawgiver, and friend of God, hath left a Song upon Record, which he received Immediatly from Heaven, wherin God testifieth, that the11 Vine of Sodom and the Blood of Dragons is laid up in Store with him, and sealed among his Treasures. Job, more Ancient then he, (as it is believed) recordeth the Voyce of God thus Hast 12 thou Enterd into the Treasures of the Snow, or hast thou Seen the Treasures of the Hail? The Prophet Jeremie tell us, When13 he uttereth his Voyce there is a Multitude of Waters in the Heavens, and he Causeth the Vapors to ascend from the Ends of the Earth; he maketh Lightnings with the Rain, and bringeth forth the Wind out of his Treasures. And the Psalmist speaking Concerning the Wealth of the Ungodly, Calleth them his 14 Treasures which hav their Portion (saith he) in this Life, and whose Belly thou fillest with thy hid Treasure. And a litle before his Death most admirably, Thine 15 O Lord is the Greatness and Power, and the Glory; and the Victory, and the Majestie For all that is in the Heaven, and in the earth is thine; thine is the Kingdom, O Lord, and thou art Exalted as Head abov all. Both Riches and Honor com of thee, and thou Reignest over all, and in thy Hand is power and Might, and in thine Hand it is to make Great, and to give Strength unto all. These words he spake at the Dedication of his Treasures to the Temple, acknowledging that all this Store, which he had prepared to build God an House, came of him, and was all his own. 16 His Son who 4 5 6 7 8 9 10 11 12 13 14 15 16

Marginal gloss: Psal. 104. (See Psalm 104.31.) Marginal gloss: Eph. 1.v. 5 and 9. Marginal gloss: Prov. 16.4. Marginal gloss: Psal. 16.11. Marginal gloss: Psal. (See Psalm 115.16.) Marginal gloss: Psal. 24.1. Marginal gloss: Psal 104.24.25. Marginal gloss: Deut. 32.32.33.34. Marginal gloss: Job 38.22. Marginal gloss: Jer. 10.12.13. Marginal gloss: Psal. 17.14. Marginal gloss: 1 Chron: 29.11.12.etc. Marginal gloss: 1 Chron. 29.16.

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builded this Temple, speaking of more high, and sublime Matters, pronounceth the Man happy, that findeth Wisdom, becaus Length of Days is in her Right Hand, and in her Left hand Riches and Honor. 17 And Ascending yet higher, to personat Wisdom it self, he saith, Riches 18 and Honor are with me, yea Durable Riches, and Righteousness: When he gav to the Sea his Decree, that the waters should not pass his Commandment; when he appointed the foundations of the Earth; then I was by him, as one brought up with him, and I was Daily his Delight, Rejoycing allwayes before him; rejoycing in the Habitable Part of his Earth; and my Delights were with the sons of Men. According wherunto the Psalmist saith,19 The Lord hath Chosen Jacob to himself, and Israel for his peculiar Treasure. For I know, (saith he) that the Lord is Great, and that our Lord is abov all Gods. Whatsoever the Lord pleased That did he in Heaven; and in Earth, in the Seas and in all deep places: He causeth the Vapors to ascend from the Ends of the Earth, he maketh Lightnings for the Rain, he bringeth the Winds out of his Treasuries. To be Conversant with the Works of God is to accompany the Righteous, and to Liv in Heaven: It is to hold Intelligence with Fate, and Nature, to adorn the Soul with its proper Riches: It is to converse with the Lord, and Creator of them, and to be Occupied in the Law of Wisdom: It is the Way indeed to Celestial Light and Life Eternal; for since it is certain that Evry thing acteth according to its Nature, we cannot hold Communion with the Wisdom and Goodness of God without Considering the Glory of their Works; but by Contemplating their Effects, the Causes will be Known. His Kingdom is the Mine wherin Solomon would hav us Dig for the Treasures of Wisdom and knowledg: His Works are the Deep Abysses and Mysterious Mines, wherin we are to seek her as Silver, and Search for her as hid Treasures. And becaus the Knowledg of God is attained by the Contemplation of his Works, all 20 they are Cursed, without Exception, that will not regard the Work of the Lord, nor Consider the operation of his Hands: for that Wisdom and that Goodness, that Righteousness, and that Loving kindness, is learned by them; concerning which it is said, Thus Saith the Lord, Let 21 not the Wise Man Glory in his Wisdom, neither Let the Mighty Man Glory in his Might; Let not the Rich man Glory in his Riches, but let him that Glorieth, glory in this, that he Understandeth and Knoweth me, that I am the Lord, which Exercise Loving kindness, Judgment, and Righteousness in the Earth; for in these things I delight, saith the Lord. His Works must needs be Treasures unto him, which disclose his Attributes, and Exhibit him to the Admiration and Joy of his beloved. His Works in all Ages are like therunto, the food of Angels, and his Creatures delight: the common Happiness of Earth and Heaven: The Great Apostle maketh Mention of the Riches of his Goodness Ro: 2. 4. And of the Riches of his Glory. Ro: 9. 23. And of the Riches of his Wisdom. Ro: 11. 33. And of the Riches of his Grace. Eph. 1.7. And of the Unsearchable Riches of Christ. Eph. 3.8. And our Savior promiseth us, that we shall Enter into our Master’s Joys, and be made 17 18 19 20 21

Marginal gloss: Prov 3.13. and v. 16. Marginal gloss: Prov. 8.18. v. 29.30. (See also verse 31.) Marginal gloss: Psal. 135.4 etc. (See Psalm 135.4–7.) Marginal gloss: Psal. 28.4.5. Marginal gloss: Jer. 9.23.24.

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Possessors of all his Goods: Which in other Words is expressed, by being made the Sons of God; and the Same with that promise, wherby we are assured; that we shall Inherit all things. So that all things are the Joys and Treasures of God: 22For by him all things were Created, that are in Heaven, and that are in Earth, Visible and Invisible, whether they be Thrones or Dominions, or Principalities or powers; all things were Created by him, and for him. And becaus they who are translated from Darkness into his Marvellous Light Enjoy them on Earth, therfore it is said, we 23 are as poor, yet making many Rich; as Sorrowfull, yet allways rejoycing; as having nothing, and yet possessing all Things. And again, All 24 things are yours. Whether Paul, or Apollos, or Cephas, or the World, or Life, or Death, or things present, or Things to Com, all are yours, and ye are Christ’s, and Christs is God’s. For as all things were made for Him, so were they made for Us; and the Glory which the Father hath given him, he hath given unto us. And the Knowledg which is styled the Key of Heaven, becaus we need nothing, but a thorow Information of the Unitie between God and his Works, their Nature, Number, Greatness, Glory, our Interest and Proprietie to sit upon his Throne and to Enjoy them all, as coheirs with his Eternal Son, for whom they were made, is likewise accounted the Habitation of Wealth, or the Light wherin they are Enjoyed, In whom are hid all the Treasures of Wisdom and Knowledge. Did we see how they are His, we should quickly discern how they are Ours: For of his fullness we hav all received, even Grace for Grace: 25 and in the Transformation affected by the Beatifick Vision, we Shall be changed into the same Image from Glory to Glory:26 having Thoughts for Thoughts; Affections for Affections; Joys for Joys; Treasures for Treasures: Such thoughts and Such Affections, such Joys and Pleasures as he; His Will being ours, and ours his. For we shall be united perfectly in heart, and Soul; in Interest, and opinion; in Estate, and Dominion. His Wisdom Shall be our Wisdom; his Goodness, our Goodness; his Love, his Satisfaction, his Blessedness, his Glory, ours: becaus his Righteousness shall be our Righteousness; His Holiness and Justice, our Justice and Holiness. For Nothing is Wise, but his Wisdom; nothing Good, but his Goodness; Nothing Holy, but his Holiness. With his, and within his, Angels and Men may be Wise, and Good; but without his, and differing from it, they all are profane and foolish. Nothing can be Blessed without his Blessedness; no Creature truly Glorious, without his Glory. Since therfore we Shall inherit all things, all things must be His, that we may inherit them; And if his be worthy to be his, for Beauty, Sweetness, Depth, and Measure; How profoundly does the Apostle reason of God’s ways among the Jews and Gentiles under the Notion of Treasure: He27 calls the Apostasie, Rebellion, Rejection, the falling away of the Jews, the Riches of the Gentiles. Now if the Fall of them, be the Riches of the World, and the Diminishing of them, the Riches of the Gentiles, How much more their fullness? for if the casting away of them be the Reconciling of the world, what shall the Receiving of 22 23 24 25 26 27

Marginal gloss: Colos. 1.16. Marginal gloss: 2 Cor. 6. (See 2 Corinthians 6.10.) Marginal gloss: 1 Cor. 3.21.22.23. See John 1.16. See 2 Corinthians 3.18. Marginal gloss: Ro: 11. (See Romans 11.12, 15.)

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them be, but Life from the Dead! And when he has a while Contemplated the Mysterious Beauty and Method of his Proceedings, all which are Manifold concernment, he cries out, O 28 the Depth of the Riches both of the Wisdom and Knowledg of GOD! How unsearchable are his Judgments, and his Ways past finding out! Whether he smite, or whether he heal; whether he Plant or pluck up, build or Destroy; whether he take a Nation to himself, or cast it away; the Action is of Publick Concern; it is the Riches of the World; It is a Depth of the Riches of the Wisdom of God; Which could not be, unless there were a Depth of Goodness in it; the same Action relating Variously to Various objects, being of Manifold use and Benefit. The Jews were but one Nation, yet all Nations were Concerned in them. And evry Person in all Nations, as if he were alone. When God went to take them for a People to himself out of the Midst of another Nation, by Signes and by Wonders and by War and by a Mighty hand, and by a stretched out Arm, and by Great Terror, according to all that the Lord their God did before their Eys; 29 they were made the President of all people; the Mirror of his Wisdom, Goodness and Power; the token of his care and Providence; the terrible Instance of his Jealousie awakening all the World to Lov, and Wonder. When he built his Sanctuary among them, and gav them his Laws; when he laid down the Platform of their Government, and distinguished their Tribes; when he sent his Servants the Prophets among them, and gave them his Oracles; He made them; the Light of the Gentiles and the Joy of the whole Earth. For out of Sion God appeared in perfect Beauty:30 And while he Exalted them abov all People, he made them a Prayse in the Earth, and the Joy of many Generations: They becam his Glory, the very appearance of his Lov, the Living Temple of his presence, the Instruction of all Ages, the Example of his Mercy, his Robe of Majesty, and his Royal Diadem, Exalted so highly that they might be made as Eminent, and publick as the Sun, which is conspicuous to all the Eys that behold the Heavens; and that for this End, that evry one might be Benefited therby. When on the other Side, for their obduratness and Rebellion he cast them off, the Apostles whom they rejected came Preaching the Gospel of peace unto the Gentiles. They were like Natural Branches broken off from their own Oliv Tree, that we might be grafted in. 31As the Apostle before Expressly told them. It was Necessary32 that the word of God should first hav been spoken to you; but seing ye put it from you, and Judg your selvs unworthy of Everlasting Life; lo, we turn unto the Gentiles: And thus the Fall of the Jews, and their Diminishing, was the Riches of the Gentiles: When they shall be restored to Light and Peace, and Knowledg, being the seed of Abraham, and the Honorable, and Ancient people, to 33 whom pertained the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the Promises: Whose are the Fathers, and from whom, as concerning the flesh, Christ cam who is over all GOD Blessed for ever; their Renovation will be the Jubilee, and Glory, of all the World. And that which makes 28 29 30 31 32 33

Marginal gloss: Ro: 11. (See Romans 11.33.) See Deuteronomy 4.34. See Psalms 48.2; 50.2; Isaiah 49.6. See Romans 11.19. Marginal gloss: Acts. 13.46. Marginal gloss: Ro: 9. (See Romans 9.4–5.)

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the Matter more Wonderfull, is, that as the Gentiles34 hav obtained Mercy throw their Unbelief, even so those also through the Mercy of the Gentiles, and by their Faith shall obtain Mercy. For had not the Gentiles been converted upon their Obstinacy, the Light of the Gospel had been Extinguished; and all the Hope of future Generations Crushd in the Womb. The Remembrance, and Knowledg of their Fathers, with the coming of the Messiah, they owe now to the Preaching of the Gentiles: The Church of God among the Gentiles being more Glorious, and almost as long the Bride of God as theirs. But they Shall both be united, and there shall be one fold, and one Shepherd. That which conferres to the profoundness of these proceedings is the Extent of the Human Soul: for becaus it can by a secret Presence be alive in Judea, and in Spirit Present with all Ages, evry Soul is made Capable of all Occurrences; And they relate unto it, bec: it delighteth in Beauty, and is pleased greatly with Heroick Acts, as wel as it standeth in need of such Information to gratify and confirm its Hope and fruits. To see God in the same Act universaly, wise and good to all; Just in his greatest severities, and wisely dilating the Benefit of all his proceedings; it filles the Soul with Pleasure, and by the Contentment we take in the Spectacle, the good that is done to all, is its peculiar Enjoyment. Evry Soul, by so many Interests, by Lov to God, by Lov to it self, by Lov to Beauty, by Lov to his people, by Lov to the Jews, by Lov to the Gentiles, by Lov to evry Holy Soul in particular, being so Blessed in the fruition of all, and Enjoying all; it wonders at the Incomprehensible Depth of so Spreading a Deluge, made immeasurable by an Intricate Inclusion of Infinities in the Emanation. If you think not the Communication perfect, and that besides all upon Earth beneath other Persons to whom it may relate, are wanting; the very Angels 35 desire to look into these things, to the intent, that now unto the Principalities and powers in the Heavenly places may be Known by the church, and manifold Wisdom of God. These are the Treasures of God, and the Riches of the Holy Angels: why they should not be ours, and why they should not be most perfect, since all Eys are upon them, I cannot tell: But this I can Say, that a Soul filled with the Depth of all Ages, is a Mysterious Thing; and he Blessed in whose Heart the Beauty of all God’s works and ways is Concealed. He is made great, and wise, and Holy and therby Stable and contented, and Secure: Nay he becomes Angelical, and Heavenly, and he finaly rests in Blessedness and Glory. I can tell Also that Lov being the best of all Creable things, is of mighty Influence in all this; the Energie and efficacy of which is Such, that as the extent of its power is Infinit, and the Sphere of its Activity illimited; so the Excess of its Excellency, and transcendent Goodness makes evry thing good to Innumerable persons, and most good, becaus most Communicable: For it is against Reason, that the Treasures of Lov should not be the best of all that are possible, Since it is the nicest and most tender Principle in the World; or that Lov which is the Best of all possible things being made, it should not be so good, as to commuicat an Excellency to all other things, making them by its presence, and by its Goodness among them, the Best likewise of all that are possible. 34 35

Marginal gloss: Rom: 11.30.31. Marginal gloss: 1 Pet. 1.12. and Eph. 3.10.

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Cap. XXXV. That the form of Gods Kingdom, which ariseth from the Varietie of Accidents, consisteth partly in its Relation, and the Services which it doth, to God Angels and Men, partly in its Continuance: All which are Divine, and perfect.

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Till we see the Relation that all things bear unto God, they are like Branches divided from their Root; they partake not of the Juice and fatness of the Vine, to which they belong; bring forth no fruit, are like drie Sticks, fit to be burned for their Barrenness. Creatures are like Lims dissevered from the Body without their Creator, whose Beauty is not the only thing that suffers by the wound wherwith they are mangled, but the Vital Form is removed wherwith they ought to be inspired: They are bereaved of the Soul, that animates them with their chiefest Excellency, and are robbed of the Perfection they should enjoy by the Union of all the Members, for want of which their End is not Vanity, but corruption, and Deformitie. Till we see the Benefit of their Union, we are in the Dark, but when it appeareth, both we, and they appear in the Light of Glory. By the Vision of their Relation to their Author, we are translated into Heaven, and see within the Vail, As if we were Localy removed: In Seing this, we behold the outside of the World, and see how it sheweth to him that is infinitly abov it. The Relation between him, and all other objects being a Divine, and Heavenly Thing is in Eternitie it self to be Seen, and Enjoyed. It is our Comfort that Eternitie may be discerned here, and they and we, and GOD in Eternitie. If the Form of Gods Kingdom be taken for that heap of Accidents, which generaly compose the Existence of all Dead and inanimat things, their Relation to God is a part of their Form: And by that Relation his Kingdom is highly Ennobled, becaus it is agreable to Reason, that the Best of Possessors should have the best of Possessions, and the best Fruition, becaus it hath the most of Goodness in it, and therfore must be most Beneficial. All his Works therfore derive an Excellency from his Enjoyment of them, which they hav not in themselvs: And as nothing can be more Glorious then what GOD enjoyeth; so nothing can befall the creatures more Magnificent, and Illustrious, then to be made his Treasures. What Honor more Great can be don to any Thing, then to be made the Treasure of God Almighty? Nothing is capable of a higher Relation, Nothing can doe any better Service then to pleas God. Whose Enjoyment of them being the Best of all that is possible, is so full of Goodness, that it delights in making them its own Treasures for the sake of others, and takes pleasure in the fruition they all Enjoy, that see him Enjoying. His Enjoyment is the object and cause of ours, it is the Life and Soul of ours, it is the pattern and End of ours: It is the Crown and Beauty of all his Creatures. And if the Glory of his Enjoyment be not enough, his Kingdom relates to all

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Angels and Men; And evry Soul in evry Age is singly and wholy concerned in it. Since therfore Nothing can be more perfect in its Kind, then that which relateth to all, we may verily conclude his Kingdom to be the Best, and to Excell all other in the Perfection of its Form. The Services which it does to his Glory and Blessedness, to his Wisdom, and Goodness to his Holiness and Majesty, to his Life and Beauty, to his Greatness and power, the Pleasure and Honor it affordeth him, are incomprehensible. So are all the Services, which in Evry one of these respects his Kingdom performeth to Men, and Angels. His Wisdom Easily, and Sweetly passeth through all from End to End, pleaseth it self infinitly in the Glory of its operations, and by them as it were by so many Stops raiseth up it Self to the Throne of Glory. His Goodness is delighted with all the Perfection of his Treasures, and the Streams by which it overflows are as Sweet unto it, as a Nurses Milk is to her in its Effusions, which is if withheld of no Delight. It wranckles within the Bosom if by too long detention it curdle there, wheras the child that Eases his Mother of the Burden is Dear and precious, the Milk in the Act of communication most Sweetly felt; while it feeds and support the yong one. For Goodness delighteth in anothers Happiness; the very Notion of it consisteth in Lov and Kindness. It is all to another. for that is not conceived to be Goodness, which only designes it self. We preserve ourselvs by som other Qualitie, but Goodness carries us to others. It is Policy and Prudence, wherby we Study our own Welfare, but goodness consisteth the Benefit of others. GOD accounteth that Church an Empty Vine, that beareth fruit to it self. His Goodness altogether delights in and studies the Happiness of others, tho while it least intendeth it, it Establisheth its own; And being truly Infinit, taketh infinit pleasure in the Means of anothers Happiness. If the pleasure it taketh in the Happiness of one, be infinit, what is that which ariseth from the distinct and intire Happiness of Innumerable persons? Can any thing be more perfect, then to yeild unto God even Infinit pleasure? Can he be Infinitly Good without Enjoying it? His Goodness infuseth infinit Excellency into his Works, Naturaly, Sweetly, and Easily, even as it lieth in his Bosom. His Kingdom Serves his Holiness by Entertaining it with pure and Beautifull Objects. I Need not Say his Holiness is Infinit; much less that Infinit Holiness taketh infinit pleasure in Infinit Beauty. But this I Shall observ, that the Beauty is Infinit (at least after a Kind) in the Pleasure which his Holiness takes in evry thing, that evry thing he minde is agreable to it; and the pleasure Infinit, which evry pure and perfect Being yeeldeth therunto. By laying obligations on all the Living to becom Holy, and giving them occasions of Exercising their zeal with objects of Pietie, and Material Helps, and Assistances for Purity and Devotion, evry thing serves the Holiness of God, and is a Sacred Treasure therunto. His Majesty and Glory may Easily be discerned in his Kingdom to be served; Should we take no other thing into Consideration then Nebuchadnezzers Brag: Is not this great Babilon, which I hav built for the House of my Kingdom, by the Might of my power, and for the Honor of my Majestie! 1 To Glory in the Perfection of Greatness is not a Crime; 1

See Daniel 4.30.

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That Heathenish Monarchs Sin was his Arrogance, and Pride, and Vanity, in boasting of So mean a Thing as the Babylonish Empire: Ascribing all to himself, and swelling like a Toad against the Author of his Glory; wherin there lay concealed also the Sin of Ingratitude. But for the Author of Infinit Greatness to delight in the Glory of the Highest Kingdom, and in the House which he hath made for his Majestie, not by a borrowed power, but his own, is Justice. The more Great and true the Glory is, the Greater the House Of its Kingdom is, the Greater is the Pleasure, and the service that is done, so much the more Divine and Perfect. His Kingdom is the Treasure of his Life and Beauty, becaus he lives by ruling it. For to Rule and Live in God are one. He lives in Erecting, in Supporting, in Actuating, in Continuing, and Crowning his Kingdom. And as all Life is sweet that is most so, that is spent in the most Excellent Action about the Highest Object. In Beautifying which he beautifies himself, as in making it Magnificent he clothes himself with Majestie. Beauty is a Delightfull thing, for the sake of which many other things, that serv to no other purpose then its Increas are Esteemed. Since God is a Simple and Eternal Act, whose Beams are his operations, The several and various Acts that proceed from his Essence, tho they are one in him, being yet distinct in the Creatures, are like unto Armes and Toes, and fingers. Of which if any perisheth, the Body is Defective: So that none of them can be missing. they are all Immutable, tho pure and free, being in all their Perfections Stable, and Everlasting. His Beauty seemeth to depend upon them, becaus our sight of it realy doth depend upon them. But it realy dependeth on his Will, and Essence, on which all outward operations depend in like Manner. His Beauty is not the Effect, but the cause of his Operations: And yet if we should say, it is the Effect, we should not Lie, for it is begotten of it self: It is unbegotten in the Father, begotten in the Son and proceeding in the Holy Ghost. His Beauty being an Essence, arising, and Springing of its own Pleasure, and the Cause of all other Beauty whatsoever. His Greatness, and power depends on the Beauty of his Kingdom, as the Excellency of the cause depends on the Effect. For as the Cause is before the Effect, and the Effect does realy adde nothing therunto; the Cause receivs neither Greatness, nor Power, nor Beauty from the Effect; yet cannot be a Cause, if it hath no Effect, nor be an Excellent cause, if its Effect be Base: So is the Greatness and power of God before his Kingdom; and his Kingdom addes nothing but an object, or Effect unto them: yet cannot either his Greatness, or his Power be so Excellent, as they are, without appearing in the Dominion of his Wisdom, and in the Kingdom of his Glory. He that Exceeds himself is greater then he that is in him self alone. He that is out of Himself, and in himself together, is greater then he that is shut up, and confined, abiding in himself alone. God is Infinit in himself and in his Kingdom too. He is wholy out of himself; as well as wholy in himself. I may say, He poured out himself, when he proceeded to his Work. And that GOD himself is the Life, and Beauty of the same. Who is as Great in the Holy Spirit; as in the first Person of his Eternal Essence. As Great in his Kingdom, as in himself: Since His Holy Spirit

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Intirely proceedeth from him, and realy dwelleth in all the creatures. For 2 there are Diversities of Gifts, but the same Spirit. And there are differences of Administrations, but the same Lord: And there are diversities of operations, but it is the same God which worketh all in all. His Beauty and Glory are made as it were Visible in the House of his Kingdom. Nor could his Power without its Objects be so high, and Excellent; Since Authoritie without subjects cannot be. for as a Tyrant subverteth his own power by destroying his people; so even God would prevent the Greatness of his by refusing to creat a Kingdom For its Exercise. But in all power there is an Inclination to Act, and an Infinit Inclination in Almighty power. Which finding its perfection in its operation and feeling, delight in exercise, taketh pleasure in Productions; and rest in the Act, wherinto it turneth. Almighty power eternaly was, and is that Act wherinto it is transformed; So that if Power be delighted in Exercise, his Kingdom is the Treasure of his power if it be increased with its objects, it is Eternaly perfect, becaus beginning from Everlasting to increase, it hath all possible Subjects in it self for ever. If it be still the more Sublime, the more Great the Number and Excellency is of the persons. God reigning over Innumerable Hostes of Glorious and Blessed persons, is Infinit in Soveraignty and Dominion, as well as strength, and power. The Glory and Blessedness of Almighty power is in the Act Exerted. To see and Enjoy ones Self in its full perfection to behold ones Self environed with all its objects, to See its offspring in all its effects, and to Enjoy it self, and them in all the Goodness and Beauty of their Nature, is the Blessedness and Glory of Almighty Power. Vain and Idle Power is deformed: it is dark and obscure, and lost in it self. Power without som Act cannot feel it self. It cannot without som Act be profitable to it self. Its perfection, and vigor appears in the lively Act of its Exertion. And the Glory of the Cause in that of the Effect is made most apparent. All the Honor, and pleasure it acquireth is in the Act, and by the Effect it produceth. If Gods Kingdom be the Shadow of his Act, and in all these respects his Treasure, it is wonderfully Excellent: for in any one of these to serv him is great, and Marvellous: But to serv him in all, is a Token of Perfection. Yet if you doubt of the Manner wherin it serveth him, which is, the Perfection of the form it self, I shall say no more, but that it serveth his Lov. For therby it serveth him in the Highest and Neerest of all possible Interests, for the best of All Possible Ends. Lov abov all things loves to be Beloved. There is no remissness, no Division or Abatement, or Alienation tollerable in that Affection. Lov abov all Worlds he desires, no fire, no flame so greedily, so Violently calles for Nourishment as God for Lov. Could we doe all possible things besides, he would litle valu them, without our Lov, which is so Sublime and pure, that it is nothing but the very Reflexion of his own Beams. His Holy Spirit proceeding from him, that it might return again from all his Creatures with Greater Joy, and Pleasure unto him. It seems so precious, and Divine a Substance, that his own Lov is litle more Delightfull to him, or more Glorious. He purchases ours at the Expence of his. Our Lov is the End of all his Endeavors. All Honor and Goodness is in it; It is the very Band of perfectness. 2

Marginal gloss: 1 Cor. 12.4.5.6.

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We are Naughty Creatures to hav such Leight thoughts, of what God esteemeth at So Infinit a Rate. But our Ignorance were pardonable were it not for Arrogance. We are Confident in our Error, that we are more Right then He. And tho he infinitly esteem it, that yet we doe well, to think our Lov a Vile, and Despicable thing. I know our Lukewarm and Imperfect Lov is so. It deserves to be censured, nay to be damned. But the Life and Strength, and purity and zeal, and fidelitie, and respect, and Adoration, and Thanksgiving, and Joy, and complacency that is in perfect Lov is another Kind of Thing, the Beauty is Divine, and the Glory, not by Creatures to be Comprehended. The Continuance of his Kingdom is another Circumstance Relating to its Form: And this is also Compleat and Perfect: for it is Immortal And Eternal. Glorious Things the More sweet and Desirable they are, produce so much the more Grief and Sorrow, if they are to be destroyed. The Beauty and Goodness of their Existence; the abundant Excellency of their Perfection, makes their Fate and period more Deplorable. It is as natural to desire their Continuance, as it is to wish for the Beauty and possession of their Being. Had GODS Kingdom been to hav continued som Millions of Ages, and then to hav expired; the Privation Expected had blurred the Enjoyment. The Fatal Moment erring always before our Eys, wherin it was to Vanish would hav been a very uncomfortable Companion in the Midst of our Joys. A Malefactors Evil Conscience or the noise of a Pursevant would not more disturb a Criminals Fruitions, then the Sence of its Approach our Eternal Enjoyments. Were the Worlds continuance hitherto to be repeated as many times as there are Stars in the Heavens, or Sands upon the Sea shore, at last it would hav an End: But being for ever! O what a Perfection, what a Joy! What an everlasting Blessedness does that occasion! Can any Power make any thing continue longer then for ever? Can any desire Exceed it, or wish Expect more? Surely if God hath made his Kingdom as perfect in Excellency as it is in Duration, our Happiness is infinit in Beauty and Sweetness, in Strength and Violence, Ardor and Delight, Valu and Perfection, Joy and Glory. Infinit Praises are due for Infinit Joys, and the very Measure of our Blessedness will make our Affection, our Lov, our Joy, our Gratitude Eternal.

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The Works of Thomas Traherne Cap. XXXVI. That the Highest Thing God Could Creat was his Image.

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Were all the Creation Matter, of what ever Kind it should be, it were Impossible to becom a Dominion, a Realm, a Kingdom. The Univers would be a Stone, or a piece of Lead, or as bad as Nothing, tho it were all Diamond, or Gold, or Chrystall. Were it possible to conceiv a matter Infinitly more Glorious then all that can be known, being meer Matter; it would be as Dead and base as the vilest Clay: Nay tho it had the most Beautifull Form, that any Aspectable world is capable of, som Invisible form, Som Spiritual part and power, it must have, or can have no Excellencie: for without these it will be still sordid to the understanding, tho to the Ey never so Glorious. Nay there would be no Intelligence, or understanding to consider it, were there no Invisible Form, or Spiritual Part within it; without these it would be totaly useless, and unprofitable. These Invisible, or Spiritual powers therfore for which it was Created, being in order of Nature the Highest, and best of all the Creatures, as they are most considerable; so are they the Greatest objects of our Delight and Glory. For in making these, God took the Greatest care, becaus they are the Crown of all. Being the Sole End for the sake of which all the rest were made upon the Perfection of these, the Beauty and Perfection of the Rest depended; for whatever is made for a Vile End, is of necessity defectiv, becaus no means are truly Glorious, but those that rest in the most Divine Attainments. Since the Perfection of the World dependeth on the Perfection of Intelligible Powers, it pleased God to Creat them so perfect That nothing might be desired more Compleat. And yet he gav them a Power to be infinitly more Compleat, and more perfect then they were in their first Creation.1 As they proceeded forth, and came out of his Hands, nothing could be more Compleat, then they: for they were made in his Image. But as they were to cloathe themselvs with higher Beauty, and Perfection, in this utmost height of all possible Compleatness; they were Capable of infinit Attainments of Bliss, and Glory, Of which they were not yet partakers: for they were to attain his Image. They had all the Glory which Could be given them by God, as meer Effects of his power, and wisdom; nor was it Possible that being Meerly passiv, they Should be capable of more. But as they were Agents, they were Capable of Innumerable. and Endless Excellencies, which they might receiv from themselvs, and their own Actions, and which it was impossible they should receiv immediatly without their own operations. For their own Operations were Ordained to be the Means by which they Should be cloathed, and Crowned with their utmost Perfection. They were perfectly able to behold the Infinitie and Eternitie of God, and in a lively manner to discern the Original, and the End of Things, and in a Righteous Manner to prize them all, and in a Blessed Manner to Enjoy them as soon as they began to appear in Nature. As Powers therfore they were infinitly perfect at the very first, and for this are Styled the 1

Marginal gloss: A twofold perfection; innate, and acquired.

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Image of God in power: And more then this without Injury, they could not receiv Immediatly from God. They could not desire more. For to hav the Advantage of Enjoying all that God Enjoyeth, is to be truly Blessed; and to hav that power to doe it, or forbear, is more Glorious And Happy, then to be made to do it, whether we will, or no. For another Advantage lies here, not Easily discerned. It is an infinit Blessedness to be Entrusted with a power of making our Selvs infinitly Rich and Honorable. For any Man will secure to himself the Happiness which he hath the power of Enjoying if he follow the Inclinations, and Principles of Nature, of which Self Lov is the first and Chiefest. No Man that loveth himself, can desire more then the power of making himself infinitly Blessed, becaus he will be Sure to use his power advantagiously; and no hands are So fit and proper to be Entrusted with it as his own. If a Man had Power given him to Conquer, and triumph, to be made a King, to Enjoy all the Riches and Pleasures in the world: would he not think that Power Enough to receiv? yet would he not think it Enough to receiv that power; for to receiv it alone, and not to use it, would not give him the fruition of all that Happiness he had in his power. He would not doubt, but to exercise the power he received: from himself alone he would Expect the Improvment, and faithfull use of that power, and be as gratefull to the Donor of it, as if he had given him the Enjoyments themselvs. For indeed, and in truth, he hath given him the Enjoyments. If it be his pleasure to Enjoy them he hath. Otherwise it is impossible to bestow them. If it be his Delights: For no Man Enjoyes that which is thrust upon him. Gifts are desired, and Delighted in; if they are not freely and Voluntarily Beloved If we like them not, if we take no pleasure in them, they are Injuries, and affronts: when they are obtruded on us; our Aversion, and dislike maketh them Distastfull: Compulsion and force destroyeth our Libertie, and Blessedness together. God therfore in giving us a Power to Enjoy both himself and his Kingdom; to becom the Sons of God, and to Inherit Infinit pleasures, did for us all that could be Expected to be done; and perhaps more. For he made us his Image in power, that we might be capable of Making our Selvs So in Act, and that with Infinit pleasure. All Pleasure consists in Exercise. Some lively operation there must be, where there is any pleasure. A Delicat, and Sensible Motion being the very cause, and foundation of its Nature. The Sweetness of Melodie is a gratefull Truth, Saluting the Ear, having first smitten the Air into Quavering, and Harmonious Motions. The fragrancy of Perfumes affecteth not the Sense without a gentle Application, and a Scarce discernable motion imprest upon the Spirits, and fibres, in the Nostrils. This is the pleasure we perceiv in the Odour. The Smoothest and most Delightfull things without moving are Dead to the Sence of feeling. No Enjoyment can possibly be without the Application of the Soul, and its Object; and unless the Act in it be pleasing, the Application is distastfull. A pleasing Act is free; and Nothing can Constrain a free Act, but its pleasure alone. Its own Desire and pleasure is the only force under which it moveth freely. To become the Image of God in Act, is to becom so with pleasure, Delight, and thanksgiving. And the Soul was made the Image of God in power, that it might hav the Pleasure of becoming So in Act; and the Honor, and Glory, of Making

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it self his Image freely. For since God is an Act that Existeth of his pleasure, and from all Eternitie begot himself, and is freely the Act he is; And is infinitly Amiable, and Delightfull becaus he is an Infinit, and Eternal Act, freely Existing of his own Pleasure, the Soul could never be like him perfectly, unless it were made imperfectly like him, that it might hav the Advantage of becoming like him perfectly. For to be perfectly like him, is to be an Act bearing the perfect Resemblance of his Eternal Beautie; to acquire its perfection freely; to use its Power well in a Voluntarie Manner; to be delightfull to God; and to be the Delightfull Author of its own Compleat and most Glorious Existence. There is as much Difference between the Image of God in power, and the Image of God in Act, as there is between Nothing, and the Image of God in power. The Image of God in power is able to be Wise like him, and Holy like him, and Just like him, and good and Beautifull like him, and Glorious and Blessed: But unless it Actualy be transformed into the Image of his Wisdom, and Holiness, and Justice, and Goodness, and Beauty, it comes to Nothing: All its neerness and Hope is vain: And that it was more perfectly the Image of God in power, then it was possible any way beside to be, is apparent, becaus it is able to becom the Image of God in Wisdom, Goodness, Holiness, Glory, Blessedness, Glory etc. By its own Operations, of its own Accord, which Is one of the most Stupendious, and Magnificent Objects: and Entertainments in the World. It is truly Incredible, till we approach it neer, and throughly consider it. But the Scripture testifieth, that we hav received power to becom the Sons of God. And if Sons, then Images, as well as Heirs: for we inherit all things by living in his Image: And could never be made to liv in his Image, unless we were able to doe it freely, and to becom Acts, Existing as He doth of our own Accord; In that our Glory and Blessedness consisteth; Our Obedience and Gratitude is founded here. Nothing but this can make us Amiable, and Delightfull unto God: Our Wisdom and Holiness is acquired by Acting freely: and our Goodness founded in the Desire of pleasing God, of our own Accord. By this our power is Greater then otherwise it can possibly be, and the Manner of our Existence is more pleasing then the Thing. It is a Nice and Mysterious Point, but of Infinit Concernment, and as profitable, as it is Mysterious. It is well therfore that we hav so many places wherin to speak of it in different Manners. For nothing is so Intricat to a Crude and inexperienced Soul; Nothing so obscure, and Doubtfull to the Ignorant; as the Reason, and Beauty of God’s way in Creating his Image. Which being the first of all his Works (for the last in Execution is the first in Intention) tis the fountain Head of Innumerable perplexities, or the Root and Ground of as many Satisfactions, in his Succeeding Ways, depending therupon in all Ages. Why he Invites and persuades, and stand aloof (as it were) promising, and threatning, while he has all power in his own hand, and may do as he listeth, is very hard to be understood: Many think that God Surely is not in Earnest, els he would never leav the work to us, which he is able to make us do with So much Ease: With what countenance can he Exclaim at the Hardness of our Hearts, or accuse us of Obstinacy, or profess himself willing, and Desirous to Save us, or pretend to Knock at the Gate of our Hearts, and that he is Sent

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away grieved; Since it is Manifest he can change our Hearts when he will, and there is no Creature able to resist him? He can hav Mercy on whom he will, and open the heart, when he will: And certainly if there were any truth in him, when he sweareth, as I Liv saith the Lord, I delight not in the Death of a Sinner, but had rather that he should turn from his Evil Ways, and Liv;2 there is not one Sinner that would go to Hell in all the World. These Reasonings, and Surmizes, if not Repinings, Murmurings, and Blasphemies, are like fiery Arrows darted into Mens Minds, and Shot against GOD oftentimes: Our Heart being tempted to Suspect his veracity, Goodness, and Love, by Reason of the Blindness of our Corrupted Nature. The same Scruples invade, and afflict us about the Original of Evil, and why Sin cam: into the World, and how it was permitted even with Pietie in God; or how, if not permitted, it could enter. All these depend in their Solution upon a Right Apprehension of God’s Glory in the first Beginning of his Ways, which is his Wisdom and Goodness in the Creation of his Image. Nothing can be more perfect then that which is perfectly agreable unto God. It is evident that Nothing but God is Greater then his Image. A GOD, he cannot make, tho he can beget one. Should God Employ all power and Wisdom, and all his Goodness, with the Utmost of all possible fervor, in making a Creature, he Could do No more but make it his Image: Since it is an Absolut Inconsistence, that a God should be made: A Creature cannot be a God, no more then GOD can be a creature; Nothing but God can be abov his Image. But a Creature may be made so like God, that even an Apostle may be ready to fall down, and adore its Glory, and an Ignorant Person tremble for fear of Blasphemie, at the Apprehension of its Greatness: Such is evry Image of God. for where Lov is infinit, there is no Limit or Bound in Working: yet [. . .] as Safe, as if it were the meanest Sand in the Univers. for it is infinitly obliged, while it is infinitly Exalted. The Seeds of infinit amitie are sown in its Beginning. It is infinitly low, becaus all it hath, it hath received, all it Enjoyeth; yet infinitly capable of Love and Pleasure. There is no Great Harm in being able to pleas God infinitly, and Infinitly to humble ones Self to Nothing for his Sake. There is but litle Danger of Loving him too much, tho we were able to love him infinitly: nor is it any Dammage to honor him, to take Delight in his Blessedness and Glory. Whatsoever can do so, in the most perfect Manner, is the most perfect Creature. for Nothing can do more then Love God, and Enjoy him to Perfection. That we may doe it perfectly is very desirable: And that Creatures are made that can do it as they ought is our full Satisfaction. For upon this depends not only the Perfection of all his other Works, but of all ours. A Limit in his Goodness, being more pernicious then Any where besides. His Infinit Love desires infinit Beauty in its object: And a Generous Soul is more tender of it Self, then of any other Work or creature whatsoever. I freely Confess nothing is so obliging to me, as to be infinitly pleasing. It is a Disposition so deeply radicated in my Soul, that my Essence must be annihilated before it can be rooted out. And I give thanks for the hope, that I shall be So in Heaven: It is the utmost Height of my Ambition. And I think it the Similitude of God’s 2

See Ezekiel 33.11.

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Goodness in my Nature, that makes me so desirous of it. Nor is it any Boasting. They in Hell hav this Impression; stampt upon their Natures, and it is their Form that they are Odious to God, and all his Creatures. It is their Grief and Vexation, that they can never be pleasing, nor Beautifull any more. The Hatred of God is their Greatest Torment: His Lov and complacency the Greatest joy: And these Creatures the best that in the Similitude of his Goodness will the Perfection of God in all things. Can any thing be more Good then that which desires the Happiness of God, Men, and Angels; that is willing to Communicat all Worlds, all Ages, all Heavens with God, and it Self unto them. All Infinities and Eternities are full of the most Sincere and Perfect Joys; full of all Honors, and Riches, and Beauties, that conspires with God in all his Bounty, all his Goodness, all his Love, and loves God for this very cause, becaus he makes others infinitly Happy. This very Inclination is a Sign that the Image of God is perfect in Goodness. I dare not intermedle with all the powers, and Inclinations of the Soul, they are too many, and too Great. Let it suffice that upon this its Excellency, the Excellency of all the World dependeth. The Perfection of those Amities and pleasures, that are in Union, and Communion it self dependeth upon this for ever. what Great and Mighty Praises ought we in Heaven to offer up to him? What ineffable and Solid Joys ought we there to Expect? What Vigorous and Potent returnes ought we to make? What an Abyss of devouring fire ought our Love to be? How clean and Pure all our Affections? how Bright and wakefull all our Apprehensions? how well orderd and compleat our Passions? how Wide and Capacious the Temple of God? How Beautifull his Bride, and how fit for Delights! How accurate and Exact ought our Justice and Esteem to be? How pleasing our Thoughts? how perfect our Persons? God cannot Endure the least Iniquitie. The least folly or imperfection is an Abomination in his Eys. Can he Embrace a feeble Bride, or Love an Atom, or rejoyce in a Toy, a Bubble, a Feather: Unless there be Some Proportion between them, all the joy of the Communion is lost. For what fellowship hath infinit with finit, more then the Skies with a centre. He loves to Embrace one that is able to meet him; and take Pleasure in one that can delight his Soul in a Substantial Manner, that can Satisfie him with Loves, and ravish his heart, and be indeed the Amazment and wonder of his Eys, the Miracle of his Power, the Admiration of his Eternal Wisdom, a Transcendent Mysterie, an ineffable Ocean, a being that is the Reverse, and Image of himself one of Infinit Prices! And that is its Ransom, as well as Glory.

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Cap. XXXVII. Of the Nature of Spirits. Whether Immaterial Spirits are Simple, and pure Powers. How Glorious and Transcendent they are.

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God being invisible and Incorporeal, is the first Instance discovering the most perfect Beings to be Invisible: His Essence being most Simple is a fair Inducement to believ, that his Image is as Simple, as it is possible for any Created Existence to be made. He therfore Himself being Power from all Eternity transformed into Act; It is Probable that all Invisible and Incorporeal Spirits are pure Powers, and that they do not consist of Substance and Power, as Essences compounded of Distinct Things, but their very Essence, Substance and Existence is Power only. For what other Substance wherin this Power is inhærent can Souls hav, since they are Immaterial? All the Wits in the World hav been Seeking for the Substance of the Soul, yet cannot find it. The Reason of their Loss I believ, is, their conceit of Composition in Simplicity, and Division in unitie. Admitting the Soul to be meer and naked Power, being divested of all Substance beside, it is next to Nothing, and yet it is the most Glorious Being in the whole World. It differs from God inevitably in these following things, It had a Beginning, it received its Being from another, it was made out of Nothing, it dependeth on another, it is Mutable, it may be turnd into Nothing, it is compounded of Power and Act, wheras God is all Act, it is obliged, and owes all it has to its Author, it is compounded of Essence and Existence, and is a Substance subject to Accidents. And the reason is, becaus its Act is not it self, but is Accidental to it. Its Essence and Substance is pure power, which varies its Existence when it turneth into Act. For in evry Act or Manner of Appearance; It may be Simple Power, as the Soul seemeth to be in a long swoon, or a Dead Sleep, where we can Imagine Nothing but a black Vacuitie, a Cessation, and a meer Privation of Life in the Body. It may be compounded of power and Act, as it is when the Soul having Power to think and Desire Innumerable Things, thinks of one, or Desires this or that in Particular without thinking or desiring the residue: for then its Power is in Part Exerted, and so it is partly Act, and partly Power. It may be all Act, as I Suppose we shall find it to be in Heaven, when it is the Temple of God, even his Omnipresence, and Eternity, Goodness and Power, Blessedness and Glory. For then it shall See all it can See, and Know all it can Know, and desire all it can desire, all its Power to Love, and to rejoyce, and Praise and Enjoy shall be Exhausted, by the Innumerable Multitude of its objects. No Dram of it being left Idle, or unemployed. And when all its Power is wholy Exerted, it will be all Act. When it seeth all that God Seeth, and loveth all that God loveth, and hates all that God hates, and desires all that God desires, and rejoyceth in all wherin God rejoyceth; when all that displeaseth God, is displeasing to it, and all that God Esteemeth, is Esteemed by it; when it Extendeth to all objects in all

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immensities, and reacheth at once to all things in all Eternities, and distinctly apprehendeth all Particulars in all their circumstances, Qualities, and operations, then is its power poured out, and Transformed; and the Act wherin it appeareth will be so like God, that the Sun in a Mirror will not more resemble the Sun in the Heavens, which is as much as can be said. For God will be the Soul of the Soul it self: For the Soul will be in God, and God in the Soul, their Union and Communion will be compleat and Perfect. The Degrees and Measures of Gods Knowledg and Lov will be in the Soul. And tho the Soul is never able to acquire this, but by an immediat Gift, which it greedily and joyfully maketh use of. yet when it hath finished those Works, which God hath given it to do, and promised to reward with this Gift, God looketh upon it with as much Pleasure As if it had acquired all this by its own Power becaus the infusion was annexed to the discharge of Such Works, and it had Capacities, and Powers, that Naturaly led to this Beatifick Vision, or Divine fruition. That which makes me the more prone to believ the Soul to be pure Power, may be formed into these Particulars. We Manifestly find power in the Soul, but can find nothing else, all that ever we could discern in it, is either Act, or Power. Where Power can exist alone, Matter is Superfluous; all other Substance is vain, where the End may be attained only by Power. Nature ever takes the Shortest, and the most Expedient Way for the accomplishment of her Desires. God that can creat a Power in any other Substance, can likewise Creat a Power out of any other Substance. It is true indeed that there are Some Material Powers, but immaterial Powers depend upon no other Substance but themselvs. Sight dependeth on the Ey, and the Fancy upon Ideas, but simple Intelligence dependeth on no other Substance, but is in it self an absolut power of conceiving any thing. Were it not for the Sences that depend upon the Body many objects would never be; but Simple Intelligence without a Body, can conceiv all that is, all Material, and immaterial things being common therunto. But that which above all other reasons inclineth me, is this. Wheras there are three Distinct Classes of Being, Matter, Power, and Act. Matter is the Worst, or vilest in it self, Act the best, or most highly Perfect, and Power as it were a Mean between them both. Matter is for the Sake of Power, and Power for the Sake of Act, but Act for it self. To burn, or Shine, or Moisten are the Works of Material Qualities, which depend absolutly upon Corporeal Substances, so and so qualified. It is necessary therfore that Matter be made so and so Qualified, that it may be able to do them: had not the matter and Substance of the Sun a Power to Shine, what would it be Worth? having a Power, were it never exerted, what would that Power be Worth. But did it Actualy Shine, tho it had neither Matter, nor Power, we should not complain. Matter and Power are Superfluous, where the Act that is desired can be had without them. but where it cannot be had without them, there it is Necessary. Without Matter Many Acts might be, but none without Power. For even in the Eternal Act there is no Matter, but there is a Power in the Eternal Act tho Power eternaly of it self Exerted. The Visible World is the lowest thing. God is most Glorious, the Soul is Inferior to God, but superior to the World. Were it made of

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Substance and Power, it would be as corruptible as a Beast. For its Substance being divided from its power, its power would be Annihilated, and its Substance be Dead. But even in their Union it is Impossible for Dead Substance to contribute to Perception, or Simple Intelligence. And divided it cannot be, for with its Power its Substance would be annihilated. The Life it self is a Diviner thing then to flow from Matter, and is a Pure and Immediate Gift, an Abilitie, a Spirit, an Invisible Effect of Gods Will. Had Life and Power in Humane Bodies, another Substance in which it did abide, had it so in Angels, or separate Souls, it would have a Stiff and Immutable Companion, a Dull and Heavy incumbrance, a Mixture of Dead Luggage to animate and Actuate, as if it were in a Body; Whereas now it is all vigor, Activity and Life, all Abilitie power and Mettle, Evry thing in it is prone to Aid it, it is Strength without Weight, and Vivacitie without any Encumberance. Might without Burden, easily Transformable into any Act Which it self pleaseth. It is the Glory of the Soul that it is capable of being changed into the Divine Image; and the more capable of that Transformation the more Glorious: Had it a composition of Substance and Power, its power might be turned into Act, but its Substance would be unalterable. At best it would have some Dross in it still. Wheras now being all Power, it may be all Act. For Power is able to turn it self all into Act, for when it is unable to turn it self into Act, it is not Power, the Soul being all power, we may not only say that its Power is all Act, but it self. So that in Heaven tho the Act into which the Soul is turned be but an Accident, because the Soul was able to Exist under another form, and that which can never be severed from it is its Essence; yet is this Act so like God, and in other Things so Substantial, that in a Duly qualified Sence, its Substance is of the same Kind with the Substance of God, all life and Power transformed into Act, yet voluntarily Existing for evermore. Upon this Hypothesis, how Glorious the Soul is further appeareth from the Realitie of its presence. The Soul is present Evry where, and if in Power, being Power by it self. for its Power is its Substance, it is by it selfe, Wherever it is by its power, it is by its Substance. Therfore wherever it is by its power, it is by its self. The consequence is clear, for the soul and its power are one. This made Trismegistus that Sublime and Mysterious Oracle among the Gentiles, who if he were a Heathen, was the Strangest Heathen that ever the world produced;1 And as some think was more Ancient then Moses, utter these Words; I conceiv, and understand not by the Sight of my Eys, but by the Intellectual Operation. etc. I am in Heaven, in the Earth, in the Water In the Air, in the Living Creatures, in the plants, in the Womb, evry where. Which Speech of his may be referred to the Indwelling of the Soul in GOD, and in all other things where it is Contemplating and Enjoying. For to be present by an Act of the Understanding, is to be purely and Spiritualy present, in the most Blessed and Profitable Manner, without which Meer Bodily presence is a vain insignificant Deadness; oftentimes worse then corporeal Absence. He Gloried in this above all other things, that he could be present in the Heavens, in the Sea without changing Place. Of my self saith he I can understand all things, 1

Marginal gloss: Trismegistus.

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and See what I will: 2 And becaus he commanded me to do those things that are good, therfore all the Powers that are in me, Sing. Consider him (saith he again) that contains all things, and understand that Nothing is more Capacious, then that which is Incorporeal, Nothing more Swift, Nothing more powerfull, Judg of it by thy self. Command thy Soul to go into India, and no Sooner then thou canst bid it, it will be there: Bid it likewise Passe over the Ocean, and Suddainly it will be there: Not as passing from place to place, but Suddainly it will be there. Command it to flie into Heaven, and it will need no Wings, neither Shall any thing hinder it: Not the fire of the Sun, nor the Æther, nor the Turning of the Spheres, nor the Bodies of the Stars; but cutting through all, it will flie up to the last and furthest Body: And if thou wilt even break the Whole, and see those things that are without the World, (if there be any thing without) thou mayest. Behold how great power, how great Swiftness thou hast! Canst thou do all these Things, and cannot God? After this Manner therfore Contemplate God to have all the World to himself, as it were all Thoughts, or Intellections. If therfore thou wilt not Equal thy self to God, thou canst not understand God. For the Like are Intelligible by the like. Increas thy self to an immeasurable Greatness, leaping beyond evry Body, and Transcending all Time. Become Eternitie, and thou Shalt Understand GOD: If thou believ thy self that Nothing is Impossible, but accountest thy self Immortal and that thou canst understand all things, evry Art, Evry Science, and the Manner and Custom of Evry Living Thing, become Higher then all Height, Lower then all Depth, Comprehend in thy self the Quality of all the Creatures, of the fire, the Water, the Dry and the Moist, and conceiv likewise that thou canst at once be Evry where, in the Sea, in the Earth; at once understand thy self not yet Begotten in the Womb, yong, old, to be Dead, the Things after Death, and all these together; As also Times, Places, Deeds, Qualities, Quantities all this thou mayst do, and must do, or Els thou canst not yet understand God. But if thou Shut up thy Soul in the Body, and abuse it, and Say, I understand Nothing, I am afraid of the Sea, I cannot climb up into Heaven, I know not who I am, I cannot tell what I shall be, What hast thou to do with God? for thou canst understand none of those fair and Good things, but be a Lover of the Body, and Evil. For it is the Greatest Evil not to Know God. But to be Able to Know and to Will, and to Hope, is the Strait Way, and Divine Way proper to the Good, and it will evry where meet thee, and Evry where be seen of thee, Plain, and Easy. When thou dost not expect, nor look for it, it will meet thee, Waking, Sleeping, Sailing, Travailing by Night, and by Day, when thou Speakest, and when thou keepest Silence: for there is Nothing which is not the Image of God. And yet thou Sayest that God is invisible! But be Advised, for who is more Manifest then He? For therfore hath he made all things that thou by all things mayest See him. This is the Good of GOD, this is his vertu, to appear and to be seen in all Things. I Sayd Days Should speak, and Multitude of yeers utter Wisdom. Behold here the most Ancient Writer of the World Philosophizing, the most venerable of all the Magi. He understood himself to be where his Thought was, and the 2

Marginal gloss: Trismegistus.

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Secret foundation of that strange and Mysterious Omnipresence, which he ascribes unto himself, is the Simplicitie of the Soul, and Power. Which is allways in Power evry where, yea tho it sleepeth; in the Heavens, in the Earth, in the Sea, in all Nations and Kingdoms: yea there where the Body can never com, in all Ages. And when it pleaseth can in a Thought be present there, with Adam in Paradice, with Christ upon the Cross, with God in the Creation, with Moses in the Wilderness, with Noah in the Ark, with Solomon in the Temple, Joying, and beholding the Order, the Works, and Contents, and Treasures, and circumstances: If it pleas, it can contract it self to the litleness of a Sand, to a Centre, and in a Moment dilate like a flash of Lightning over all the Heavens Nay fill Eternity, and the House of God: As an Ancient father 3 of the Catholick, and Christian Church observeth concerning the Splendor of Virtue! There is Nothing saith he that makes a Man, so Glorious and conspicuous, as this Splendor of virtue, tho with great Study he labor to lie hid. For as if he were arrayed with the Sun, so brightly Shall he shine, that his Beams will not only dart from him upon Earth, but even beyond the Heavens shall his Rayes extend etc. And indeed his Rayes are himself. His very person is Conveyd to all Eys in all Nations and Worlds. The Splendor of his Love and the Perfection of his Pietie is Shed abroad like perfume, and present with all that know it. In the Beams of Knowledge and charitie he is beyond all Limits of place, and Time: Which happeneth by reason of Gods Omnipresence, who being wholy: evry where Evry thing Sheds Immediatly from a centre, and filleth all the Heavens, and affecteth him in the same Instant infinitly beyond all Worlds, if at least (as Trismegistus warily doubteth) there be any space beyond all Worlds, where his omnipresence is. for if they are Illimited, his work is everlasting. Among all Powers ( if you Enquire which may, be better then other)4, None is more Excellent then that which can See, and Lov, and Enjoy. If you ask me by what Rule I discover this, I can Name two, or three together. That is the Best Power that is able to do most Service to God its Creator. Now God being allsufficient in himself, it is an hard Matter to know what real Service can be done unto him. But his Love and Goodness are the fountain of Reason, and Either of these Esteem it an Infinit Service to be beloved and Enjoyed. A Power to See, to Love, and Enjoy are the most Convenient and Agreable to God and his Goodness. All other Powers are for the sake of these, in the Sun, in the Elements, in the Stars, in Herbs and Minerals, in Beasts and Birds, and Humane Bodyes. Remove these, and none Imaginable can be found to Stand in their Room. That is the Best of all Possible Powers, that is most Amiable and Profitable for Man. A Power to command the Sun, as Joshua did, to divide the Sea as Moses did, or to ascend up to Heaven in a chariot as Elijah did, or to command the Winds, as our Savior did, and rais the Dead, and Heal all Diseases, or to turn Mountains into Gold as Midas did in attempt at least and Desire. All these are Childishness and Weakness in Comparison, without the other Emptiness and Miserie. To make Worlds most Great and fair is a Serious 3 4

Marginal gloss: S. Chrysostom Homil in Math. Closing parenthesis added.

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Thing. But God hath made all that can be made Wisely and Blessedly already. It is a Piece of perverseness in us to invade his Work, and Neglect our own. But could we make Worlds, and present them at his feet, they would be nothing in Comparison. for to be Able to Make and not to Enjoy them, is but a ridiculous and Curious vanitie, were it Possible to be done, as it is impossible. A Power to Enjoy is more desirable and Blessed then a Power to Create. But use have received a Power infinitly greater then both these. For all creable Things are Infinitly greater Short of God. And if God and his Works could be severd it is infinitly better to Enjoy God, then to make and Enjoy all Worlds beside. Oh Blindness. O corruption! O Madness of Humane Nature! That is allways Gazing and Staring about, despising the Wisdom of God, and flying from Realities to fancies, and Chimeras, seeking for Delight, and placing all Expectation of Happiness in Exotick possibilities! While Actual Appearances are so neer at hand, and Gods Goodness hath made actual most truly rare and Excellent! A power to Love and See, and Enjoy is infinitly more Sweet and Blessed then all other. We may at once Enjoy God, and all his Enjoyments, yet sots that we are, we perceiv it not: The Power of Enjoying was a Thing we never dreamt of. Twas too Common to be Noted, tho it was Infinitly Convenient, and agreable both to God and us: as it is also in General to all his Creatures, which is another Note or Mark of its Excellency. As for God his Way is perfect; He is seen in his Works, and will Eternaly appear in perfect Beauty. What then is perfection? Is this Power Of Enjoying perfect? Is his Kingdom perfect? The Joy of the Answer breaks out into Melodie. True Reason answer all its Causes, Ends; And circumstances; evermore attends Those Obligations and Sublime Rewards, Which feeble Wit Seldom on Earth Regards: Becaus it is Idle, and Subverted there, Distorted, and Engaged other where. What all the Powers of the Soul desire, What Nature doth in Things themselvs require, What God, what Blessedness do call for, yea what Truth And Harmonie commands, what perfect youth, What Love and Justice Wills, what Happiness And Glory would Eternaly possess That is perfection. Nature longs to be Just unto all, and full of Melodie. The Mysterie lies Couchd and had in this: No Bliss thats less then all, can be my Bliss. Nothing but that which Quadrates with his Might And with the Reach of my Eternal Sight, Nothing but that which my Capacitie Doth with his Endless Lov agree, Nothing but that which adequately Suits

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With all the Glory of his Attributes, Can accurately answer my Desires. I do burn with Infinit Eternal Fires! Even all his Due, fain, fain would I be true In all my Apprehensions and agree Even with the Greatness of Infinitie. I would be Good without Defect, and Wise In all, with him, throughout Eternities None of his Glory should be underesteemd Whose Blessedness unto his Bounty seemd But just enough for me. Be Infinit In Holiness, in prayses, in Delight.

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That God Should Create the World for a feeble End, or having made us in his Image, lay Infinit Obligations upon us, and Set Infinit Rewards before us, for Inferior Operations, and ordain us by his Laws to do Works, in answer to all his Labor, Care and Lov, of Small Account, or less worth then his Wisdom and Goodness, could prepare for us to Walk in, is inconsistent with the Glory of his Divine counsel, and Somwhat Gross and absurd to conceiv. Whatever therfore is in sight, or Lov, or Enjoyment, to make it so Divine it is certainly a most pleasing Operation, which God could devise to require from his Creatures, since these are the last Acts for the sake of which the Univers existeth. And indeed as Life, so is Sight and Love, and Enjoyment, a certain Kind of Gift, wherin God Communicateth his Essence to us, and Maketh us partakers of the Divine Nature. For the things that are in God are Infinitly better, then those that are Adventitious to him. as all those are wherof there is no Resemblance in his Eternal Nature. Among all Material Things, there is not one that was in him: Nor Gold, nor fire, nor Air, nor Water, nor Earth, nor Perfume, nor Light, nor flesh, nor Wood, nor Stone, nor any Thing corporeal. But an Act of Sight and Love was from all Eternitie. His essence is an Act of Eternal Enjoyment Who delighting infinitly in his own Operations, and Seing them to be Infinitly Amiable, as well as Profitable and Advantageous, coveted Nothing more then the Similitude of them in the Perfection of his Creatures, and imparted as it were a Particle of his own Essence in giving us a Power to Educe them. for as likeness is delighted with its Like, so is he Especialy with his own, because of the Pleasingness and Bounty therin: He is Infinitly desirous of it, and taketh illimited Pleasure in it, because it is Amiable, and Sweet, and Delightfull like his own, and Profitable, and Precious. For this Cause our Savior telleth us, when he had cast out Devils, and raised the Dead, and healed all Manner of Diseases, and commanded the Winds, and Seas, and they obeyed him. He 1 that believeth on me, the Works, that I do, Shall he do also etc, Greater Works then these, Shall he do, becaus I go to my father. Which, if you doubt what they are, S. Paul telleth us, Tho 2 I speak with the Tongues of Men and Angels, and have not Charitie, I am become as a Sounding Brass, or Tinkling Cymbal. And tho I have the Gift of Prophesie, and understand all Mysteries, and all Knowledg, and tho I have all faith, so that I could remove Mountains, and have not Charitie, I am Nothing. To which we may adde of the Prophet Micha, Wherwith 3 shall I come before the Lord, and bow my self before the High God? Shall I com Before him with Burnt offerings, with Calves of a yeer 1 2 3

Marginal gloss: John 14.12. Marginal gloss: 1 Cor. 13.1.2. Marginal gloss: Micha 6.6.7. etc.

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old? Will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of oyl? Shall I give my first born for my Transgression, the fruit of my Body, for the Sin of my Soul. He hath shewed thee O Man, what is Good, and what doth the Lord require of thee, but to do Justly, to Lov Mercy and to Walk humbly with thy God! Which Moses Emphaticaly illustrates, when he had brought the People out of Egypt; for when their Eys had seen all the Mighty Works of God, and the like therunto could not be heard of, from one End of Heaven to the other, he addresseth himself to the People, Saying, And 4 now Israel what doth the Lord thy God require of thee, but to fear the Lord thy God, to Walk in all his ways and to Lov him, and to serv the Lord thy God with all thy Heart, and with all thy Soul, and to keep the commandments of the Lord, and to keep his statutes, which I command thee this Day for thy Good. Behold the Heavens, and the Heaven of Heavens is the Lords thy Gods, the Earth also with all that therin is. Only the Lord had a Delight in thy fathers to Love them, and he Chose their Seed after them, even you abov all people, as it is this Day. And the Prophet Isaiah, Thus 5 Saith the Lord, the Heaven is my Throne, and the Earth is my footstoole: Where is the House that ye build unto me? And where is the Place of my Rest? For all those things hath my Hand made, and all those Things have been, saith the Lord; But to this Man, will I look, even to him that is poor, and of a Contrite spirit, and trembleth at my Word. Where he seemeth to prefer a Contrite and humble Soul, abov all the Works of his hands, and intimateth cleerly that Heaven and Earth are not of so much value in his Esteem, as one Penitent Sigh, or Groan. So true is that of the Prophet David, Thou6 desirest Not Sacrifice, els would I giv it, thou delightest not in Burnt offering. The Sacrifices of God are a Broken Spirit, a broken and a Contrite Heart O God thou wilt not despise. In the Psalm before he saith, Will 7 I eat the flesh of Bulls, or Drink the Blood of Goats? Offer unto God Thanksgiving, and Pay thy Vows to the most high: And call upon me in the Day of Trouble, and I will deliver thee. and thou shalt Glorifie me. The Sacrifices of Prayse are preferred above all the fowles of the Mountaines, and all the Beasts of the field. For evry Beast of the forrest is Mine, and the Cattel upon a Thousand Hills. I know all the Fowles of the Mountains, and the Beasts of the field are mine, If I were Hungry, I would not tell thee, for the World is mine, and the fullness therof. God himself maketh a Supposition even of a Thing Impossible, and telleth us, putting the Case he Should be Hungry, he were able to satisfie himself without acquainting us; for the World is his, and the fullness therof. That he has Work enow of his own, and needeth only ours, is Evident ours alone, he desires to be Superadded, the offices of Charity, pietie, and Gratitude are all he requires. Tho we could without these bring him Thousands of Rams, and tens of thousands of Rivers of oyl, tho we could Creat Worlds, and give him Heavens and Earths like these, nay tho we could give him Souls insteed of Duties, which are of more Worth then all Worlds, and offer the first born for the Sin of our Soul, all would be invalid: Our own works he desires, and there is somthing in them so sacred, 4 5 6 7

Marginal gloss: Deut. 10.12. etc. (See Deuteronomy 10.12–15.) Marginal gloss: Isa. 66.1.2. Marginal gloss: Psal. 51.16.17. Marginal gloss: Psal. 50.13. etc. (See Psalm 50.12–15.)

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and Mysterious, so precious and inestimable, that Nothing is able to compensate the loss or Absence of them. He is able out of Stones to raise up children unto Abraham:8 But all Those would be still his own. And his own Works would be Nothing unto us. He has an Infinit Lov for us, and desires to see us Adorned with the Works of Righteousness in particular, and that our own Works should praise us in the Gates: And tho we could giv him Innumerable Myriads of Angels and Men to be his Slaves, and Servants, yet unless we did Love him, and prais him our Selvs we Should be Empty, and Base, and Desolate. Alass he is able to make innumerable Myriads in a Moment. But he cannot make us to be, what we ought to be, Amiable, and Gratefull, Obedient, and Pious, Loving and Holy, Wise, and Voluntary, freely delighting, and well pleasing; unless we are willing to be what we ought. For to be Willing is to Will of our own Accord. Therfore he saith, If 9 ye be Willing and obedient, ye Shall Eat the Good of the Land. He would have us willing and willingly obedient. If the Truth may be spoken all Angels and Men are made for one, who is the peculiar object of Gods Lov, and the Sole End of all his Works; his Bride, his Individual friend, by the Designation of God and Nature (Such is the Marvellous and most Glorious Constitution of his Kingdom that evry one is so:) His Happiness and his Glory being the End of all, unless he Adorn himself with all the Ornaments of Grace and Vertue, all is made vain. For like a Jewel he must be full of Interior Worth: no Annexed Splendor, or Richness added to him, without, will make him Glorious, if he be a piece of clay within: He must be full of Essential Excellency, Angels and Men being made for his sake, and all Created for to Love and see him, to honor and to delight in him, to serv him, and Admire him, unless he be the Image of God, be delightfull to them all, unless he be beautifull and pleas them all: Blessed in that Combination, and Enjoy them all, all is to no purpose, Nay having received Powers like those Of the Deitie Great and Wonderfull, unless he make a Good use of them, and becom the Image of God in Act, being to evry Good Work Reprobat; he becomes an Abominable Devil. for a Creature made the Image of God in power, is like a Devil if careless and unfaithfull, foolish and wicked. If therfore that of Chrysostom be true, that God loveth evry Man with all the Lov, wherwith he loveth the Whole World: Judg you what a Calamity it might be to so Glorious a Creature spoyled, since therby it is made a Deformed; and most Horrible Devil, an odious Enemie, that might have been a friend, and a most Excellent Angel. Their Tryall therfore is like the Tryal of our faith, much more precious then that of Gold which perisheth. And the Wrath of God upon their Rebellion and Defect, is Equal to the pleasure he would have taken in their Obedience. Consider therfore what it is to please God! What it is to answer all the obligations and Rewards in Heaven and Earth! What it is to Gratifie Gods Desires, or bereave, and frustrate all his Designes: What it is to do that which no Creature, nay, which all the creatures in Heaven and Earth cannot do for us, but we alone. They may see God, and Lov him, and Enjoy him for themselvs, But they cannot make, that we should see him, and Enjoy him, if we do it not our selvs: Which is in this combination the Sole, and particular Thing which God 8 9

See Matthew 3.9. Marginal gloss: Isa. 1.19.

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desires. All Angels and Men are made and Exalted, and ordained to be Beautifull, and Blessed, that they might be Delightfull to one, and all which God Expecteth from him is his Goodness and perfection: That we would Adorn our selvs, not 10 with that outward Adorning of plaiting the Hair, or of wearing of Gold, or putting on of Apparel, but let it be the hidden Man of the Heart, in that which is Incorruptible, even as the Ornament of a meek and quiet Spirit, which is in the Eys of God of great Price. For he that is slow to Anger is better then the Mighty, and he that ruleth his spirit, then he that taketh a City.11 He that so ruleth his Spirit, as to become Amiable to GOD, that he may be united to him, is better then all that can be Named. Many thousand Occurrences meet together to Enrich him with Perfection: And to speak all in brief. He Crowneth God and all his Works, with himself by the Action. And for this cause is his Bride compared to a Crown, or Diadem: Unto whom it is Sayd, Thou12 Shalt be called by a New name, which the Mouth of the Lord shall [name]: Thou shalt be a Crown of Glory in the Hand of the Lord, and a Royal Diadem in the Hand of thy God: And the Gentiles shall see thy Righteousness, and all Kings thy Glory. Were it possible to Express the Excellency of Joy and the Sublime perfection of the Nature of Prais. we might then Easily discern his Kingdom to be Absolute. For it is a Kingdom of Joy, and a Realm of Prais. But since Joy is a Thing, which none Can comprehend and Prais Nothing els but the overflowing of complacency, yet Superior to Joy in Excellency, we will Say but litle Concerning them: only note, that no Duty or office of any Creature can be more Divine then these. And that we are frequently Commanded in Scripture to Rejoyce. Rejoyce all ways, and again I say Rejoyce.13 That Custom, which was by a perpetual Ordinance, enjoyned to the Israelites of offering the Basket of first fruits yeerly at the Temple Gate, with a Gratefull Recognition of all Gods Mercies to be seen in form, Word for Word, as it was repeated Evry yeer by the Head of evry family before the Lord, with a Clause annexed, And thou shalt rejoyce in evry good thing, which the Lord thy God hath given unto thee. Deut 26.1. etc. Is but a Type or Embleme of that which Christians, and Saints in Heaven ought to do. And as evry one then praised God, and applied, and appropriated all the Mercies of God to Abraham, and his House to himself alone: As if all the Good the House, of Israel received, were purely his own: So here all The Glory of the whole Kingdom is evry ones Joy, and evry one is to prayse God abundantly for it. Evry Subject being a King and Priest unto God, which is to say a Gratefull Possessor of all. Joy is the very End of Sight and Esteem, Lov and Wealth, and Glory, and Bounty, and Wisdom, and Power, and all that can be Named is the Subservient Minister and Means of Joy; It is by Vertu of the Joy and pleasure following that they are at all esteemed. Who made it first? Whence did this Lovly Thing Arise? O from what fountain did it Spring! 10 11 12 13

Marginal gloss: 1 Pet. 3.3.4. Marginal gloss: Prov. 16.32. Marginal gloss: Isa 62.2.3. See Philippians 4.4.

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The Works of Thomas Traherne Joy! Tis the only object of Desires! Each Creature in all Worlds to that aspires! No Tygre is so fierce, nor Wolf so rude, But Joy doth melt as soon as it is viewd. Joy is the Recompence and Crown of Lov; There is one Law in Heaven and Earth abov, That by one Inclination all should be Led and attracted to felicitie. And this felicitie is made by Joy. Joy is the only Thing which doth not Cloy The Soul of Man: We never weary of it be Joy is the Soul of all felicitie. All Sweetness lies in Joy the life of Bliss, Is Seated there. The Crown of Glory is All lind with Joys, it is composd of Pleasures! Tis only Joy that animates our Treasures. The Amiable face of Happiness, The Beauty which so Melts, while it doth Bless, The Light in Evry Benefit, the Spring Of all Complacencies, the only Thing, For which the very Holy Angels Sing Is Joy: Joy makes us Love, and please, and like our King Even Dragons liv, that they might bathe in this And Melt somtimes into their Horrid Bliss. And Shall not I persue Dame Natures Game? And Shall not pleasures thee my Soul Enflame? Let but the chase be Noble; and Aspire To all the Joys, that Nature can Admire! What other Species, Nature, face, or Kind Of things canst thou devise to pleas thy Mind? Would not all Worlds be Harsh, and Dead, and Drie Sapless and Voyd of all felicitie. Dull Barren Worthless rude, if they were not Diviner Wombs, where Pleasures were begot! Are not all Sweets, Allurements, Beauties, Sights, Loves Honors, Riches Crownd with their Delights? Shut up in Joy? What Profit can in Profit be What Ease in pleasure, what felicitie In Bliss it self, if Joy be unprepard, If Joy be Wanting! Joy is all Reward! O do not think there can a better Thing Created be; Joy is a Mighty King! The Cause and End of all Gods Works is Joy The Cause and End of GOD! Himself is Joy. Destroy his Joy, and him himself Destroy! O Never rest till evry power turn

The Kingdom of God Into Delight, till Lov and Goodness burn Thy Thoughts to Coals of fire, and thy Desires Of Perfect Joys be like to flaming fires. Till Joy it self doth make thy Soul so Bright, It may contend even with the Sun in Light! Like flame expend thy self to all thy Joys, Confinement is the only Thing destroys. Joys are as Thick as Atoms in the Sun, As Many as the Drops that all ways run Into the Sea; They flourish in Each Ear Of Corn in Seed are Scattered evry where: Grow on all Trees, as Many as the Leavs In Multitude. Tis Dullness that bereavs Thee, Nothing els: The very Stars are Joys And evry Influence the Skie Conveys: The Seas an ocean of Delights: the Earth An Endless Globe of pure Celestial Mirth: The Air’s a rare Enjoyment, and the Fire Doth with the Waters, and the Winds conspire To feed thee with Delights. Thy very Eys Are Jewels too, Couldst thou their valu prize. Eternitie’s an House of Joy. Each Power In Soul, Each Hour in Time, a several Bower. For Since Delight and Joy doth so Transcend That they alone are meet to be the End Of God and all his Ways, he taketh Care, In evry Thing a fullness to prepare, Of Joys and pleasures. All which first must be His own: And then his Creatures Melodie: Or rather first be theirs, and after his: His Joys are his, because his Creatures Bliss: Delighting him in pleasing us! Our Joys Are no Impertinent and feeble Toys. They all are Gods: and as they overflow, Return to him, to whom themselvs they owe. What then are Praises! Praises which we find To be the very End of Joys? What kind Of Nature. Essence, or Existence must We think to be in them! truly tis Just To think and to confess them, that they are So much in Excellence beyond compare, That Joys may pass for our own Melodie Prayses are Musick for the Deitie. But that which is Stupendiously Divine, I my Beloveds am, and he is mine.14

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See Song of Solomon 2.16.

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Cap. XXXIX. That to Enjoy God is the Highest of all possible Attainments: And that the Kingdom of God is infinitly Excellent, because he is Enjoyed.

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What are Worlds in Comparison of God? Nothing and less then Nothing altogether Vanitie! All the presents that Love can bestow are Nothing in Comparison of the Beauty of that Lov from which they proceed; But Gods Lov is Infinitly Greater then all, Loves more Wise, more Ardent, more Constant, and therfore far greater then the Pledges which it Communicates to us. To Creat all Worlds, is the office of no less then Infinit and Almighty power; to Enjoy all is like a Work of Infinit Blessedness. What is it then to Enjoy God? To what a Height (by Degrees) hav we ascended? To Enjoy a Palace, a City, a Kingdom is Much: much more to Enjoy all the Kingdoms in the World? What is it then to Enjoy the World, all Worlds? And all as perfectly as it were but one? One Till, or Jewel in a Cabinet! Certainly one would think none Should be able to Enjoy all, but he that made all; as again one would think it Impossible for any Power to make them, that is not able to Enjoy them. But to Enjoy God is Infinitly Greater then all this Were not Enjoyment of all Worlds, and the Enjoyment of God one. It doth not lessen the Enjoyment of God, but Enhance it, for being So perfect, that in the Enjoyment of God, all Enjoyment is included; the Enjoyment of ones self and of all being therin alone Sincere, and clear. No power can Creat, that cannot Enjoy. For it must be Wise, and omnipresent, and All Sufficient that makes Such Worlds as these, and being so tis able to Enjoy them. However for Information sake we may Suppose these united powers Divided. for tho they are one in God, they are divided in us. We being able to Enjoy but not to Create: To Create in us is unnecessary And Superfluous to us; because the power is in him, that Loves us better then our selvs: the other is Desirable and Needfull. But which is the better? there is as much Difference between them, as between fighting, and Triumphing, Laboring, and Enjoying. God in Creating Enjoyes; but were it possible without Enjoying to Creat, as far as the End is abov the Means, so far is Enjoyment without Creation. The Scriptures abound with Such Suppositions: If ye had faith as a Grain of Mustard Seed, ye Should be able to Say to this Mountain, be thou cast into the Sea, and it Should be done, and all things Should be possible unto you: 1 If I, or an Angel from Heaven preach any other Gospel, let him be accursed.2 Not as if twere possible for an Angel to preach any other Gospel, but to Shew the Dignity of the Gospel; the Iniquitie of Preaching any other; and the impartial Severity of God in preaching, tho it be the most Glorious Angel that Shall offer to alter it. So again if I had all faith, that I could remove Mountains, etc, and have not Charity, I am Nothing. 3 This the Apostle 1 2 3

See Matthew 17.20. See Galatians 1.8. See 1 Corinthians 13.2.

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speaks, not as if it were possible to hav Such a faith without Charitie, but to Shew how much Excellency lies in Charitie, which is infinitly better then Such a faith. So when he Saith, I am fully perswaded that Neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor Things to come, nor Height, nor Depth, nor any other Creature shall be able to Separate us from the Lov of God which is in Christ Jesus our Lord, 4 he does not believ that the powers and Principalities, of Heaven will appose, but Suppose they Should, that we may See the Abundant Glory and Strength of true faith, which is absolutely irresistible, and Invincible, he sheweth that we Should be more then Conquerors,5 Tho all Things in all Worlds should conspire against it, to overthrow us: So Distinguish between the Enjoyment and Creation of Worlds, and between the Enjoyment of the World, and of God: not as if it were possible to Create without Enjoying, or to Enjoy the World without Enjoying God; but that we may See what a Vast Height and Measure of Glory lies in the Enjoyment of God, which Infinitly out weighs all Worlds; and what a Transcendent Excellency lies in the power of Enjoying, which in its full Extent is Infinitly Greater then the Power of Creating Worlds, if we respect its Excellency, Especialy in the Power of Enjoying God, which Sinfull Men so madly Skip over, as not Considerable; tho it be without all Controversy, a Power infinitly Greater then that of creating and Enjoying all Worlds. Lo where we are Could God himself Creat and Enjoy all Worlds, yet not Enjoy his Eternal God HEAD, his Loss would be Infinit. But all Worlds are included in the Enjoyment of his Eternal GODHEAD. Whom we must Confess to be infinitly better then all Worlds. Since therfore the Value and Dignitie of the Object infuseth an Excellency into the Enjoyment, the Enjoyment of his Godhead is Infinitly better then the Enjoyment of all Worlds; and in the Enjoyment of all Worlds, an Enjoyment Infinitly better then it self is contained. The Unitie of these two we may discern by considering the Nature of either. Nothing can be Enjoyed Compleatly, and Perfectly, but in its Causes it must be Enjoyed: Especialy in its Original and its End. To Enjoy all Worlds therfore without the Deitie is absolutely Impossible because, he is the Efficient and the End of it. A Thing may bear ten thousand times its value by reason of its Relation, as the Turf and Twig in the Conveyance of an Estate. the Wax and Paper in a Bond, or in the Edict of a King, the Bread and Wine in the Holy Sacrament, the Monuments of Antiquitie the Evidences and Records of Cities, and Estates, and Tokens and pledges of Lov, between Persons Infinitly near; and Dear to Each other. This Relation can never be known, without Knowledge of the Object, nor valued without a real esteem of the Object. Since therfore no Token can be Enjoyed, as such by its Innate, and apparent Qualities, but in its Relation to the Original and End of its coming, and all worlds are far better then themselvs As they are Tokens, and Pledges of Gods Lov, it is Impossible to Enjoy them without Enjoying him, from whom they proceed, and for the Manifestation of whose Lov and Glory they were Created. On the other side 4 5

See Romans 8.38–39. See Romans 8.37.

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it is Impossible to Enjoy God without Enjoying them: For God being an Infinit, and Eternal Act, cannot in Idleness, and Vacuitie be Enjoyed, but in his Elections and operations. Causes are Enjoyed in the Glory of their Effects. God Especialy is So Infinitly high, and remote from all that can be made, that it is Impossible to see him, or know him, or discern him, without some Condescention of his, wherin he is pleased for our Sakes to clothe himself with some Visible Appearance; at least Some Intelligible One, that may be objected, and made Visible as it were to the Understanding: Which can be no other then the Act, wherin all his Wisdom, and Goodness appeareth. It is the frequent Discourse of Divines both in the Pulpit, and the Press to allure all Men to pietie and Devotion by the Enjoyment of God, which is proposed and talkd of as the Highest and Best of all possible Rewards. But if any one ask what the Enjoyment of God is? Which is certainly an Important Question; for how can we Enjoy God, without knowing what it is to Enjoy him? Their Answers for the most part are so Cloudy and obscure, being wrapt up in General Terms, and Allegorical formes, that we can fasten upon Nothing in particular, but discern by the Whole scope of their Designe, that we must Lov and Honor God, and be like unto him. We will trie whether we can mend this Defect a litle, and by Way of Demonstration disclose the Causes why we must Lov him, and the Reasons in particular why we must honor him. And what is peculiar in the Enjoyment of God, that is worthy to allure us to Morality and Religion. To Enjoy God is to take Complacency, and delight in him, for being what he is, and doing what he does Loving what he Loves, requiring what he requires: It is to rest in him, as the compleat and Satisfactory Object of all our Desires. Which Since our Soul is So insatiably Ambitious and Coveteous, implies a transcendent, and Invincible Perfection in our last Object; and no less a Perfection in the Manner of our Enjoyment. For it were Impossible to rest in him as the compleat and Satisfactory Object of all our Desires, could our Thoughts Extend any further then he, either to better Objects, or better Powers, then he hath prepared and proposed. The Manner of our Enjoyment is Compleat, the Condition, the Means, and the End of our Enjoyment is compleat and perfect. It is Absolutely Impossible that Thought, or Desire Should exceed his Attainment. As the foundation of all, it is fit to remember what indeed we ought evry Moment to feel; that the capacity of our Soul is so vast, and the Omnipresence of God so far from filling it, as if it made it Empty. All other Objects in all Worlds hav a Room by the Inspiration of his Omnipresence in the Soul for the Reception of them. Which be they never so Infinit, are so far from filling it, that all the Affections, and Virtues, and Powers of all Agents hav Room there to be Conceivd in like Manner. Evry ones Sight that Sees all objects, evry ones Desire, evry ones Lov, and Evry ones Joy has a Room in the Soul, not only as an Object, but an [. . .] and a Strength, infused into Act wherby it Enjoyeth. So that all my Love is Inspired, and made Double by his to all objects; his Sight is a Light in Mine, his Joy incorporated in mine, so Shall evry Creatures be without swelling, its Bulk increasing, the fervor and intention of my Enjoyment: tho mine in God was Infinit before to all Objects whatsoever. Mine is in all theirs. But besides all

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these Actuals, I hav a restless Illimited fancy, that can Imagine innumerable Millions of other kind of Worlds, which is so far from being satisfied with all these, that I hav a Room for all Possibles together, and see not by Implicit Faith, but by clear Intuition, that it was best to leav all Possibles unmade, that are not actualy created; And that wheras God might hav taken ten thousand other Courses on evry occasion, his Ways are most perfectly Excellent, and most truly Acceptable, and that God is whatever he is, all pleasing and Glorious. To Enjoy God therfore is to rest in him, as the best cause, and the last and Best End of all. It is to Enjoy him in his Essence, in his Attributes, in his Counsels, in his Works in his Ways, in his Laws, in his prayses in his Enjoyments, in all his Concernes; finaly to Enjoy him in our own Souls; while we take pleasure in his Blessedness by Way of Gratitude. The Enjoyment of God being so Noble and Divine a Thing, that it causes us to Expaciat over all Eternity and leadeth us to all Actual, and Possible Objects, nay to all impossible, since we are able to conceiv and Imagine this, and they likewise will fill us with Joy, and be Objects of Delights with the residue: As for Example, that it is Impossible for God to Lie, will pleas us Infinitly, that it is impossible for him to deny himself; that it is impossible for him to Change; or vary from what he is, to recall the Generation of his Son, or to abate the Procession of the Holy Ghost: that it is Impossible for him to be unjust, or base in his operations, or to be overcom, or surmounted, or Tempted by any one. All these are our Joys, and of this kind are all Impossibles whatsoever: If I am not mistaken none, but Things of this Kind are Impossible with God. To Enjoy God in his Essence is to take Infinit Complacency in him for being what he is: What can the Soul of Man desire more then that God should be Infinit and Eternal Lov? Lov which is the fountain of all Benefits, Honors, and Pleasures, Lov which is the Glory and Happiness of its Object, Lov which is the Tender, and compassionat Principle, its Objects Bliss and Security. Lov which is the End of all Endeavors, and the Soul of Enjoyments Lov which is the Wary, and circumspect affection, studying all ways how it may pleas, and oblige its Object, Lov which Crowns its Object with Delights and Pleasures, and the more it is, is the more pleasing: Lov is infinit and Eternal in God, Nay tis God! for God is Lov, and he that dwelleth in Lov, dwelleth in God, and God in him. The very essence of God is Lov unto all, and Lov unto me. O Sing, Sing O My soul with David Sing! The Great Creator and the King The Lord of Worlds is Lov! Is Lov to thee! Lov is the Essence of the Deitie! Oh what transcendent Raptures Should it mov Such unexpected Happiness to See! To See Such Endless Love. The Lov and Joy of all the World is mine! And I O Lord my God am thine! Am thine! am thine!

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To Enjoy God in his Attributes is to rejoyce with Infinit Satisfaction, that this Lov Eternal is Infinitly Wise, and GOOD, Allmighty in power, most Blessed, and most Glorious. It is Immutable, and Eternal, most free, and Noble, Holy, Zealous, Pure, full of Life, and Majestie, most Divine, and Sweet, and perfect. It is to Rejoyce that Gods Wisdom, and Goodness are perfectly Employed for our Sakes, Just as we would hav them. and that if they were Seated in us, at our own Disposal, we could not more have pleased our Selvs, then he hath done in the Employment of them, Nay they hav So pleased us, and given us Such Infinit Caus of being Satisfied, that were we infinitly Wise and Good, and Allmighty, we Should hav don the very Same things for our selvs, and others which they hav performed, which is very Apparent becaus the Same Principle, where ever they are will certainly Work the Same Way, in so much that had we the Same Wisdom, and Goodness with God, we Should Chuse and delight in the same Things. And the more Wise and Good we are, the Things we Chuse and delight in, will still be the better: So that the certainty of this veritie ought not to take from its Greatness, but adde to its Realitie. To Enjoy God in his Counsels, is to see all his Deliberations Mature, and Eternal; all his Determinations Eligible, and Perfect; all his Thoughts most pure and precious; all his Decrees most Wise and Holy, and Good and Blessed. The Glory of his Love So Brightly shining in all his Councels, that his Wisdom and Goodness do not more Appear in his Works, then in those wherunto the Soul is ready to break out with David. How 6 precious also are thy Thoughts unto me O God, How Great is the Sum of them! If I should count them, they are more in Number then the Sand, when I awake, I am still with thee! His Counsels are so Divine, and So Agreable to his Attributes, that as Isaiah saieth, speaking in the person of God: My 7 Thoughts are not as your Thoughts, Neither are your Ways my Ways saith the Lord. for as the Heavens are Higher then the Earth, so are my Ways Higher then your Ways, and my Thoughts. His Counsels being not only Higher then the Thoughts and Counsels of Men, but in Degree and Measure answerable to his Attributes, their Causes. How he may Creat the Best of all Possible Objects, and make evry one of all his Creatures to Enjoy the best of all possible felicitie, and deal with them all in the most wise and perfect and Holy Manner, is the Eternal Counsel of his Lov and Wisdom. To Enjoy him in all his Works is to Enjoy him in Heaven and Earth, in Angels and Men, in the Sun, and Moon, and Stars, in all Kingdoms and Ages, in the Elements and minerals, vegetables, and Animals, in the seas and Rivers and Springs, and fountains, in Hills, and Valleys, in the Clouds and Meteors, in evry thing Visible and Invisible being present with him in all Worlds, seeing and Esteeming all the Beauty and Goodness of all his Creatures. for this is the fruit of all his Labors, to make himself an Infinit Benefactor, and evry one of all his Saints the End of all Things. The Sons of Men think they do much when they make some one Object Happy in the possession of a few Lands, and a litle Gold and Silver: But he is Illimited in Bounty and giveth all things. 6 7

Marginal gloss: Psal. 139. (See Psalm 139.17.) Marginal gloss: Isa. 55.8.9.

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In his Ways his Wisdom and Goodness is Glorified in all Ages from all Eternitie to all Eternitie his Ways and Proceedings are Infinitly Amiable, all his Goodness and Power relating therin to Evry spectator. In his Laws he is so Admirable, that had we Liberty to chuse by what Laws we would be governed, we could not more fully hav Satisfied our selvs, nor could we more have been Delighted, had we power to give and Impose Laws upon all his Creatures. As the Great Law giver of the World, as the Creator and Governor of it, he is infinitly pleasing, and Enjoyable. For he Commandeth all his Creatures to Love us as themselvs, and to Adorn themselvs and the World with those Actions, which conduce to our perfect Joy. Us he hath directed to Liv in his Similitude, in the Sight of Holiness, Blessedness, and Glory. Wherfore David Saith I will Prais thee with Uprightness of Heart, when I shall hav learned thy Righteous Judgments. Blessed art thou O Lord, I will delight in thy Statutes, I will Meditat in thy precepts, and delight in thy Ways. yea I hav rejoyced in the Way of thy Testimonies as much as in all Riches. They are called his Testimonies, becaus they testifie of his Goodness and Wisdom, and Shew the Nature of his Loving Kindness and Blessedness. Open thou mine Eys that I may behold the Wonderous Things of thy Law. My Soul breaketh for the longing it hath unto thy Judgments at all times, Thy Testimonies also are my Delight, and my Counsellors.8 We Enjoy him in our own Souls, when we consider the Greatness and Dignity of our Inward Man and consider the Happiness of being made in his Image, rest Satisfied in our Existence, and Celebrat his Praises with Infinit Thanksgivings, evry one Saying with S. Paul, Blessed be God that I am, that I am;9 for as I see my Self coming out of his Hands, I am Infinitly Satisfied, all my Wishes are Accomplished: for God is Infinitly Blessed, and Glorious, and it is Enough to be like him. We are so Mysterious that S. John saith, Behold 10 what Manner of Lov the father hath bestowed upon us, that we should be called the Sons of God: Therfore the World Knoweth us not, because it knew him not. Beloved now are we the sons of God, and it doth not yet appear what we Shall be, but we know, that when he Shall appear, we shall be like him, for we Shall See him as he is. To See him as he is, is a Transforming Vision: Being capable of beholding how Good it is to be like him, his Infinit Beauty when we See him Clearly will make it impossible to refuse his Similitude, or to forbear to delight in it Eternaly. And therfore upon the Whole, we Shall Lov him, as he loved us, and delight as much in his felicitie, as he doth in ours: And loving him ten thousand times more, then we lov our selvs, we Shall more delight to See his Wisdom, Goodness and power his, then if it were Seated in our Selvs; his Praises will be our Joys, and all Worlds infinitly more delight for being his, then for being ours. We Shall be more Blessed in him then in our selvs, and more rejoyce in his Glory, then if it were possible to be transferred upon us. And which is very Marvellous, Self Lov will tempt us to all this. for the more we lov our Selvs, 8 9 10

See Psalm 119.7–8, 14–16, 18, 20, 24. See 1 Corinthians 15.10. Marginal gloss: 1 Jo. 3.1.2.

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the more capable We are of being Obliged, and the more we are obliged, the more we shall delight in his Happiness and Glory, that hath obliged us: So that being Infinitly obliged, we Shall infinitly delight in his Happiness and Glory: and See our Happiness wholy without us, wholy within us, coming to us, and proceeding from us, overflowing Eternaly with Joys and Thanksgiving. The Enjoyment of God in his Kingdom, is the Life and Glory of it, and the Soul, it is the utmost Height of which any Kingdom, or Soul is Capable: Tis worthily Mentioned under the Head of its formal Cause, because the offices and Employments, the Estate of the Realm the Condition of the Nobilitie, the order, and Degree of the Attendants especialy, difference one Kingdom from another. for which cause the Queen of Sheba so admired Solomon, that11 when She had Seen all his Wisdom and the House that he had built, and the Meat of his Table, and the Sitting of his Servants, and the Attendance of his Ministers, and their Apparrel, and his Cup bearers, and his Ascent by which he went up unto the House of the Lord; there was no more Spirit in her. And She Said to the King. It was a true Report which I heard in mine own Land of thy Acts, and thy Wisdom: Howbeit I believed not the words untill I came, and mine Eys had seen it: and behold the half was not told me, thy Wisdom and Prosperity Exceedeth the fame which I heard. Happy are thy Men, Happy are these thy Servants that stand continualy before thee, and hear thy Wisdom! Blessed be the Lord thy God which delighteth in thee to set thee on the Throne of Israel: Because the Lord Loved Israel for ever, therfore made he thee King to do Judgment and Justice. If it be So Happy to attend upon a Wise King, what is it to sit in the Throne of Glory! GODS Kingdom is Such a Kingdom, that Evry Subject Sitteth on a Throne. If Solomons Throne were So Glorious, which was Made of Ivory, and overlayd with Gold, that there was not the like in any Kingdom. what may Eternity be which is the Throne of GOD! And what will that Kingdom be where all the Attendants are Celestial Kings, where all the offices are to Reign, and Enjoy, and Rejoyce, and Sing Praise; and Lov and Honor and Adore, and to sit down at the Heavenly Table, and feast while the Son of Man cometh forth to Serv 12 them that live in the Same. Verily there is no Kingdom like unto this, which is cast into such a Model of Perfection, that all his Soveraignty and Supremacy therin: Nothing being to be seen, but the Perfection of Beauty, with Joy unspeakable and full of Glory. 13

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Cap. XL. That the Image of God in a Body, is yet Somthing higher then one purely Spiritual, or Incorporeal. Of the Reason why Visible Things were made: Their Use, and Glory.

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To the Intent we may see that God hath done all for us that Wisdom could devise, or Goodness desire; that his Kingdom being partly Visible, partly Invisible, is absolutely the Best that power could Effect Wherfore we will at this present shew, that God hath done more in making his Image, then if he had only made it Spiritual and Invisible Like himself in Glory. However remote; and Strange Invisible things are to us by reason of our being drencht in Corruption, they were Naturaly more near, and familiar to God, then things visible, and Corporeal. Spiritual things were Eternal, in God they were for ever. In their own Nature they were Divine, and it was more Easy to conceiv, and prepare them, becaus their originals and Patternes were in him from Everlasting, Life, Power, Wisdom, Goodness, Joy and Blessedness are Spiritual Things, which were in him for ever and to resemble these, was not So much a Wonder; as to make a Piece of Clay, or Dust, especialy to make it Divine and Glorious. Spiritual Things are Excellent in themselvs, their very Essence is Transcendent to Be, and to be Glorious, being in them, but one, and the Same thing. But for Dead, and unprofitable Matter to be Exalted to the Throne of Glory, to be Endued with life, and Power, and Blessedness are not in its Nature included, but External and Adventitious therunto, is altogether Mysterious, and Miraculous. And indeed the Ground, and occasion of all the Misteries, and obscurities in the World: Things of this Nature being very difficult, and Impossible in themselvs, had it not been for the Eternal Knowledge of God, which being Infinit, Extended to those Things which were not, which had no Prototypes, or Copies, in his Sublime and Eternal Nature: Nothing Corporeal I mean, and Material in his Essence. That God determined to make a visible World, is apparent by the Work: And the Reason why he did so, was that his Wisdom, and Goodness might be Magnified by Infusing Worth into those things which being not at all in his Essence, were apparently remote from, and uncapable of any use, or Value For what Service can Material Things do to Spiritual, or how should Bodies that are by Nature forreiners unto Life, be raised up to the possession of Honor, and Happiness: The difficulty was his allurement; being Infinitly wise, he Contrived a Way to Surmount their Incapacity, and overcome the Barrenness of their Nature: by making their Deadness and Baseness the Ground, and foundation of Endless Glory. for tho the Angels were Created, with the Holy Seraphims, and Cherubims, yet were they but Immaterial Powers, made to see all other Solid, and Material objects; and were it not for this Great, and Aspectable World which affordeth them Infinit Varieties of delight, it is to be

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feared their Capacities would be Idle, and their powers rust for Want of Employment. For the very first we read them performing, is Seen in the Acts of Contemplation, Admiration, Adoration, and Joy wherwith they were filled, when upon the Sight of the Glory of the Creation, the 1 Morning Stars Sang together, and all the Sons of God shouted for Joy. There Hallelujahs, and Acclamations were occasiond, by the Perfection, and pleasure which they conceived in the World; when first the Design of God was layd open before them, and they Saw the Inward Depth, and Admirable Intricacy of the Same. For being taken with Delight at the perfection therof, and highly affected with its Glory through the Love of that Beauty which they beheld, the Excellency of all Material Beings filled them with Joy, and great Exaltation; that Joy being a Burden of Delight, and an Incomprehensible Ocean of fullness; and full of sweetness, caused them to over flow in Prayses. For the Wisdom and Goodness of God were not So much Seen in the wideness of Eternity, or in Creation of Illimited and Immortal powers, as in the Glorious Univers which is If I may so Speak the very centre of Gods omnipresence, and the Kernel of eternity. The bare External forme, and Beauty of the World is not that which the Angels Enjoy. Tho that be great, yet all its Excellency depends upon the use, and Service it performes. And therfore the Prophet Excellently observes, He 2 made it not in Vain, he made it to be Inhabited. To intimat, that without Inhabitants it is made in Vain. The Greatest Material Beauty in Nature, being but a Dead Shell, without Some more Important uses. then a fleshly Ey is capable of discerning. And forasmuch as Immortal Souls, if Men were born blind, could never perceiv the Light, and Beauty of the Material World, without that Organ of Sight, on which it is impressed, it is probable that the Angels See not the World immediatly in it Self, but as it appears in the Apprehension of Man: For our Thoughts, and Apprehensions are neerer objects unto them, then Matter is, and the Light in which they see the Univers, unless perhaps they see it in God, whose Infinit Knowledg is the Light of Angels, and Comprehendeth all Things. But even then they meet with the Apprehension of Man in that knowledg of God. Forasmuch as God himself Knoweth how the Univers appeareth in our Ey, and what an Idea it will frame in the Apprehension of our Soul, being seen in the Body: For Material Light, and Beauty Express themselvs in the concurse of their being upon our sensible Organs. And the Ideas they Effect in our senses are not immediatly produced without the Ministerie of our Organs. As any Man may discern that Contemplates how the Wideness of all the World lies in an Invisible Point of Air, and the innumerable figures, and Colors, and Motions wherewith It is diversified, are shut up in a Centre, which are not there in So lively a Manner, till an Ey is there to discern, and behold them. But be it how it will, the Interior, and more Noble Uses of the World wherin the Chiefest Part of its Beauty lies, would be cut off from the Conception of the Womb, were no Visible Creature Capable of reaping the fruit, and Benefit of the Whole Creation. Nor will all the Fowls, and Beasts, and Fishes suffice, tho we admit 1 2

Marginal gloss: Job. (See Job 38.7.) Marginal gloss: Isa. 1. (See Isaiah 45.18.)

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them Created: both becaus their Enjoyment is Superficial, and their Power too low, and narrow, for the Original, and End of the Whole Creation to inept, and feeble to Comprehend the Angels, to Lov their Persons, and pleas them with their Praises. Since therfore neither Angels, nor Bruits can Enjoy the World, or make it so perfect as it ought to be without the Intervention of Man. MAN was created, As the Golden Clasp (as Hermes calls him) uniting all Extremes, and as the Sovereign Head wherin all Visibles, and Invisibles are fitly concentred, and Meet together. For neither can immaterial Spirits Enjoy the Glory of the Day, or use the Light, or Need the Sun, or feed upon Air, or Eat, or Drink: Nor can Dust and Ashes see into the cause and End of Things, or Weigh the Lov and Goodness of the Donor, or Sing, or Celebrat his Everlasting Prayses. Therfore by a Miracle of Eternal Wisdom, the Way was found to Joyn, and unite these two together, that as the one did reap the Benefit, the other might return the Glory. Man having all Things in Common with the Beasts, and Angels. In Token of his Divine and Excellent Nature, all the Beasts were put in Subjection under his feet, so that he may yoke them, or ride them, or Subdue them, or destroy them, or Eat them, as He pleaseth, without any Imputation of Guilt, either of Murder, or Sacriledg: tho he takes away their Lives, and they are Gods peculiar: This I thought meet to Note as a clear Intimation of his visible Greatness. But the obscurity of his Person is a far Greater note of his Invisible Perfection. For two Natures infinitly distant are united in him, no Man can tell how, after a way and Manner so Mysterious, that it is far Easier to Explicate the Nature of his Soul, and Body, and open all the Endowments of either of them apart, then to reveal the Secret, or unfold the Manner of their Mysterious Union, which I dare boldly Say, is the Greatest Depth in the World. But how Excellent and Glorious this Man is, most appears, because he is the Means, and End of the Worlds Perfection. And to Justify our Discourse, and Description of him, he is the Assistent Forme as it were of the Glorious Univers. For as a Marriner is the Assistent form of his Boat and a Master of his Ship, that Stears, and governs, and makes it usefull: So is Man in the World the Assistent Form, or vEntelh,cia,3 that makes it usefull, and give it its Perfection. That Word accused of so much Barbarism, is fitly Adapted to the Soul, and to Man: to the Soul in the Microcosm, to Man in the Macrocosm. for it is derived from vEn Te,loj, and ;Ecw. All which Signifies To hav in the End its Perfection. The use and Perfection of the World depends upon Man as much as that of the Body does upon the Soul; or that of a Ship, on its Governor, and Master. I will not here run out into Common Places describing Mans Excellency, by his Lineaments, and features, organs, and Members, Powers, and capacities, Riches, and Possessions, [acquired?] Habits, Arts, and Sciences but purely speak of [those?] Things, that relate to the Union of Soul, and Body, which is so Misterious, that Neither the Cause, nor Manner of it is generaly known, and So Mistaken, that we Erre Greatly in its Effects, and Consequences. For the 3

Should read evntele,ceia. Perhaps coined by Aristotle and used most often by him in De Anima, sometimes as a synonym for enérgia. Εntelécheia means primarily ‘possession of an end’ or ‘state of completion or perfection, actuality’.

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Manner of it I Ingeniously confess, my knowledg is lost, and swallowed up in Admiration. For why my Soul, that can See Eternity, and be present by an Act of Intelligence, with all Immensity Should be tyed to my Body. I can give no Reason but Gods will: And perhaps in Things so Simple, that is all. for the Reason of Things purely Simple, can be but one. They are not Capable of mixt Bodyes, of a Multiplicity of Causes. Why my Soul should not be Able to move the Heavens; as well as my Arm, I cannot tell; or why not See in any ones ey, as well as Mine; unless for the same pure and Simple Reason. It being Gods will to abridg it of Such and Such Powers, and to give it others. But how it doth move any Arm at all, or See, or Hear, is much more obscure: What Influence it Sheds abroad to my fingers Ends, and how it conserves my Animal Spirits, and keeps them together, which way it draws my Nervs, and Sinews towards it self, and by what Means it thrusts them out again: If you Say by Impressing Motions on the Spirits! How does it govern them? How does it Do it? Is it by any other means then immediatly by it self? Is it a Power to rule, and govern my Spirits, and by being so, is able to do it. But not to detain you any longer here perhaps the Easiness and Simplicity of the Way deceivs us, and being too Narrow Counterfeits, and resembles the most inaccessible Difficulties. While we look for Light, and Certainty evry where, but only there where it is to be found, and wander over all the World for that which is at Home: After the Manner of those that Sail to the Indies for Medicines, and have better, and more wholsom in their own Gardens: We will therfore proceed to things more Sublime and Clear. Pure Bodies, or Pure Spirits we with ease May apprehend; but Such Mixt things as these, Which neither Bodies, nor yet Spirits are, And yet are both, are more Sublime, and Rare. How Matter should perceiv, or feel, or see, Is as Miraculous a Mysterie, As Nature can afford. Yet in a Beast These Powers are, and are in Beasts the least. For Local Motion, Vegetation, Growth, Nature to Trees, to Flowers, to Herbs alloweth. Next abov which the Senses are, that serv And Aid a Beast, its Being to preserv. But yet are all Subservient in their Kind, Unto the Higher Powers of the Mind, And on the Pow’rs (on which they all attend,) In operation, Nature, use, depend. Two Natures in one Person must unite, That common sence might fill them both with Light, For he must hav a Body with a Mind, By Wisdom Infinit, in one Conjoyned: Without which union Common Sense Can’t Live Because its Nature’s wholy Relative:

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A Part to be affected with a Sense, Joynd with a Power to feel its Influence; A Power, to feel what Glances on that Part To feel what Motion is within the Heart; What Kind a Manner tis, wherin a Ray Doth touch the Ey, when it doth flie away; What Strait, or Pain a litle Nerv is in, When Somwhat pierces, or doth press the Skin. If that Relation which doth Stand between The flesh and object be removd; This Queen Of Sence, that in the Marriage Joyns, And Knows, but while it on its Organ shines, Upon the Seperation needs must dy, As Sight doth, when a Man doth lose his Ey. Souls therfore in their Separat Estate, Are quite bereavd of Common Sence by Fate. But when the Body is again alive; This Power in the Person doth revive. We ought to know that there are three distinct Things in a Man, which the Angels hav not. Material Organs, Sences, and Material affections: For the Angels have an understanding; a Will, and affection, purely Divine, or Spiritual, but these they hav not. The Organs I leav to Anatomists; of the Sence, and Material Affections I Shall Speak Some thing more, Shewing the Reasons wherfore they are added to the Will, and Understanding. Only of the Organs, I Shall Say thus much, that they are absolutely Necessary to all Sence, becaus is not indeed of the Matter without, but of the Effect within. As in the smell, the Touche, and the Taste is clear, tho in the Ey, and Ear it be more obscure. For neither would Hony, or Sugar affect the Tongue, did not its Particles touch, and enter its Pores; nor would perfumes be sweet to the Nose, did they lie allways divided from the Nostrils: Nor is the Pain in the Sword, or Arrow, that Wounds a Man, but in the flesh, and in the Wound, that is made. Pain, and Pleasure are inherent in the organs Conceiving them; They are Inward, and Apparent effects in Such a Subject, of Such Causes. Neither could they be in the Subjects alone, without the Causes, nor in the causes alone without the Subjects. This and that Particular sence, be it Pain, or Pleasure arising as an effect from such a Manner of union, or contact, that is made by this, or the other object upon the Organ. The object of Sence is not immediatly the outward and Material object, no more then the inward and Material Organ: but the Motion, and Concurrence that is made between them, that is the Proper object of Sence and its immediat Material Cause. It is not the perfume, But the sweetness of the perfume, that is the object of the Smell: And that sweetness is not Inherent in the Matter, be it Cinnamon, or Incense, or Musk, or Civet, but only an Effect is sayd to be in its cause. But in the Organ it self, it truly is Inherent, where it is discerned, as the Real Effect of that cause in the Organ. So that realy there would be no Sweetness in the World; were it not for

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Organs, and perceptions. For the Sweetness, is the pleasure that is produced in the organ, and the Pleasure the Sence of its Delightfull Nature, and its delightfull Nature the Agreableness of its finer Particles, with the organ which they enter in its Emanation. The Sence being both its own Object, and perceiver, and the effect produced by Such a Gratefull Contract, that is by Experience found So healing, and Agreeable to the Nostril first, and then to the fancy: When Sounds are made in the Air, it is rude to say there are no sounds, if there be no Ear; because we are long accustomed to think other wise, but in real Truth a Noise, or a Sound is caused by the Reprovission made upon the Drum of the Ear; without which two Solid Bodyes may meet with violence, or a violent Rent, or Eruption might be made, and the Air be smitten back, and formd to Such figures, and Tremblings in the Motion, and these may go on, and vanish, without Ever being heard, or Making any Noise at all. For to the Production of Noise, the Resistance of the Ear is Necessary: The Noise is the Affecting of the Ear with such a Motion. The Hearing is the sence of that Affection, or the Perception of the Effect of that Concussion. We see all objects in Heaven, and Earth, because our perception makes a Judgment, and sence of what is seen Magnitudes, Figures, and Colors, Motions Beauties and Deformities, are seen, and are all objected to the Ey in a Centre. And somthing representing them Lies in evry Centre of open Air informed with Light, but the Dimensions themselvs are not there. The Magnitude of the Heavens is not realy in a litle Centre, nor is the Motion of an Arrow contained in the Ey, nor are the Beauties, and Deformities realy there, that are perceived by the Soul: No more then the Significations, and Sences of Words are in the Letters Expressing them: yet as in Words all Objects are represented to the Mind, not by the force of Dead Syllables (for then the same Syllables would in all Nations represent the same objects) but by the Excellency, and Depth of a Sagacious Soul: so tho the manner of Conveyance be more subtile, because more Swift, and Simple, yet all Ideas, or visible Images are but Notes, and that far less, and more imperceptible then letters, but with all more Mysterious, and more realy perfect, wherby the objects whence they come, are made present to the understanding. The Things we see without are the remote, and last objects we discerne, but the Ideas, are the neerest, and most Immediate. Neither are the Ideas themselvs more then the Material object of the fancy, tho they are inward and immediate, as Immediatly applyed therunto. But the Passion that is made in the organ, and the Act wherby it discernes the same, is the most inward object of all, and that is the sight it self. Without which no Visible Beauty can be, because Visibility and Sight relate to each other. No Sight can be without a Visible, nor can any Thing be visible without Sight to see it: so that all visibles depends, tho not for their Matter, yet for that Singular Endowment, and Spiritual Qualitie, for which they are called Visibles upon the Sight, and the Sight upon the Ey, and the Ey upon a Material, Organical Existence. By which it is apparent that all Sights and Sounds, and Tastes, and Smells and pleasant Contacts depend upon the Senses. Besides the five outward Senses of the Bodie, there are three inward senses of the Mind, more peculiarly ascribed therunto, because they so Deerly within,

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and hidden in an Invisible Centre, that they do not Exist in the Exterior Organs, but in the Brain alone. Common Sence, Memorie, and fancy: To which I think foresight might be added as a fourth. The Immediat Objects of the common Sence, are all the Senses of the Body: for the common Sence is an Internal power, to which all Sounds, and Sights, and Tasts, and Smells and feelings are brought from all the Parts of the Body as Gold to the Touchstone, or Meat to the Tongue, to be tryed and discerned. The Common Sence being a Simple Perception of all the Motions of evry Sence and consequently of all the Objects occasioning their Impressions. But the most Delightfull and highest Objects are the neerest, the Immaterial for whose sake the outward were prepared, being the most Divine, because the most lively, and the most precious, and the most Excellent. I Shall not insist on the Nature, and perfection of this common Sence, nor Methodicaly treat of the fancy, and Memorie; only Shew that the fancy is the Power of Imagination, that is an Interior Abilitie, to Creat, or raise, at least to use, and Govern all Images, as it self pleaseth, in the Mind, proposing the Ideas of any Thing possible, or Actual, present, or Absent to the Common Sence, and affecting the Mind therwith, as if it were present. And that the Memory is a Power of reviving Ideas, that were in the fancy or common Sence before, representing them anew in Relation to Time past. Foresight being an Ability of so doing with a sence; that the Objects whose Ideas they are; are yet to come. But that which I Shall chiefly close the Chapter with, is a Reflexion of the Excellency of the five senses, whose office it is to represent all sensible Objects, and effects to the common power of Perceiving, as the office of that is to represent them to the Understanding. All the Pleasures, and Delights in the World depend upon them; all Harmonious Sounds, Beautifull Sights, fragrant Odors, Delicious Tastes, alluring Tongues, and pleasing Contacts, are conceived in the sence, that is formed, and framed by the union of Life, and Matter. And how Excellent Man is, that by Nature is the Engine of all these, we may more fully discern by considering the Vast, and powerfull Degrees of Pain, and Pleasure, of which Sence is capable, which without Sence could not be in the World: How Great, and Intollerable Pain may be, we Experience in the stone, and collick, in the Tortures of the Wrack, in Burning fire, and the like: Especialy they in Hell perceiv it, whose Bodies are capable of so much Pain, that they would give whole Worlds, were it in their Power to be delivered. By which we may see what Joys, and Pleasure their Bodies are capable of in Heaven. For the Body was made to be a Vessel of Pleasure, not of Pain. And how Many, and how Great the Pleasures are with it, may conceiv, and feel, they only know, that enjoy the same. No Tongue is able to Express, No Heart able to Conceiv the Strength, and fullness of Bodily Delights, their variety, and perfection is so Great upon Earth, much more in the Heavens. But certainly the Body shall Enjoy as much in Heaven, as in Hell it Endureth, for it was made for Pleasure, not for Pain, and is most Apt and Capable of that, for which it was first designed.

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Our Bodies are not, as Som Imagine them, Enemies to be used, with all kind of Rigor; They are Vessels worthy the Treasures they inclose; and you must believ they are very Dear to the Power, which Created them. Since he hath left there as in a Cage, the Greatest of all his Miracles. The Soul of a Cherabim, or an Angel is Capable of all Pleasure, and it is to be Confessed that Pure, and Spiritual Delights are the Greatest Imaginable. but as on the one side, Living Bodies are the Occasion of the better half of those Delightfull Objects that are in Heaven to be Enjoyed, even of all the Senses, Enjoyments, Pleasures, and Delights, wherwith all Material Objects are truly Crowned in their use, and End. So on the other, is it a Most Blessed Thing to be the means of so Many Delights, which in us, and by us the very Angels Enjoy. Many of their Pure, and spiritual pleasures arising, and resulting from our Sensible Enjoyments, and all of them Enriched and Beautified therby. For that Wisdom, and Goodness which they admire in God with so much Complacency hath heightened the Manifestation of it self by such Glorious Effects, and Manifold Operations. Beside which it is Considerable, that the same Objects may be Enjoyed in a Twofold Manner. All Seperat and Immaterial Existences Enjoy them Spiritualy. But Man who is a Person in whom a Body and Spirit are united, may Enjoy them both Ways, Spiritualy by his Soul, and Corporeal by his Body. Nor is it altogether Impossible, but that Infinity, eternity, and Love may be Communicated by the Intellect to the Sences, and brought down as it were to the Vessels, and Capacities of the outward Man, Even as it is Possible that the Relishes, and Tastes of the Body may be Imparted, and Conveyed to the Understanding. For the Personal Union is So perfect that all in the Soul may be transmitted to the Body, all in the Body transmitted to the Soul, either Partaking with the other in all its Affections. For which Cause it is Sayd Concerning our Savior, that the Fullness of the Godhead dwelleth in him Bodily.1 That is, his Body is replenished with the Glory, and Power of the GODHEAD, and all the Joy and Vertu therof by the Mediation of his Soul, which is an Infinit Temple of the Deitie, is effectualy Expressed, and dwelleth there in a Corporeal Maner. Men differ from the Angels in their Affections, because they have Bodies on which their Affections Impress their feelings. Their Souls are first affected by their Senses, and their Senses then affected by their Souls. The Sight of a Mans Son moveth him with Compassion, Compassion maketh his Bowels to yern, and yerning of his Bowels produceth a sence in his vital Parts, far different from the Sight of his Eys. A Man first heareth Reproach, is then 1

See Colossians 2.9.

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ashamed, and at last blusheth all over. His Blood is Moved, and flasheth into his face, his Spirits recoyl, and Work, and tremble: His flesh feeleth the combustion, the Commotion, the Confusion of them, and all this is begotten by a Thought. Fancy Receiveth the Idea by the Ey, recommendeth it to the Understanding, which transferreth it to the Will; Where it Produceth Lov, many times as Violent, and Strong as Death, Love Tyranizeth, and rageth with Desires. It produceth Joy, Despair Hope, fear, Sorrow, Anger Ambition, Jealousy, care, Anxiety, Emulation, Envy a Whole Army of Delights, and Terrors, according to the different Events, or Successes of the same. The Glory, and Beauty of the Visible World is admitted by the Ey: By which we Come to the Knowledg of God himself. By the Ear we are informed with all his Ways and by these two his Wisdom, and Goodness enter into the Soul, his Power, his Blessedness, his Glory. The Infinit Goodness, and Perfection of these being Simply and purely Apprehended within, how ever Dim, and Dull we are on Earth, they beget a liking, and a Lov so vehement in Heaven, that it appeareth in the Eys, and Beautifieth the Cheeks, inspireth the lips, and Speaketh in the Tongue, governeth the Hands, and Danceth in the feet, boyleth in the Blood, and Warmeth the Spirits, Enflameth the Liver, and resting in the Heart, So cheereth the Same that it impresseth New Motions in all the Veins, and spreadeth Comforts over all the Body. For if this be the Nature of Earthly Love, which however Material its Object be, is spiritual in its Essence, of how much Greater Power and force may we Conceive Divine Lov to be, whose Jealousies, and Diseases are, when it is dissatisfied, as Strong as Death, and Cruel as the Grave; and its Joys when Completed no less then Infinit, and Eternal. Angels have a Lov truly Infinit to the Deitie, and so hav the seperat Souls of Men. But Angels which hav no Bodies, cannot have those Sentiments, which arise from the Mistion of the Blood and Spirits In their various Repercussion against the vessels of sence and Motion. All their Affections are without sence, purely Intellectual, and to us (as yet) incomprehensible. They hav no Vessels wherin to reposit the Effects of Reason. Their Joy therfore and Lov is Spiritual, So is their Hope, and fear, and sorrow. The Angels are not capable of Corporeal Torments in Hell, nor Material Joys in Heaven. In themselvs they are incapable of Corporeal Joys. yet certainly they render to all Things their Due, and their Thoughts being Consonant to right Reason, are affected with them. Wherfore they must be capable of Spiritual Passions. Could they not fear, and griev, they could never Rejoyce; and without Joy there could be no felicitie: Their Happiness is that they are clear Sighted, Quick, and Lively, truly Apprehensive, and Exquisitly tender in feeling their Objects, and that they guid their Passions always according to Equitie and Reason: Thinking evry thing to the full of its Existence, prizing all the Worth, and Adjusting evry Cause with an Effect of Life proportionable therunto, as Spirits may do by meer Intellections without any Corporeal Use, or Mixture of senses. It is not by Nature, but Accident, that Men fail to do so to. That therfore we do not guide our affections by Reason, is no Essential Difference between Men, and Angels. For Eternity, and Glory, and Wisdom, and

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Goodness, and Power may be conceived by us, as well as by them, even without our Senses. Since therfore our Senses are without Impediment, superadded to our Inward, and Spiritual Powers, it seemeth that our Humane Nature is more then Angelical, because we have one Way more then they, to feel, and Enjoy all Objects, Visible, and Invisible, and their Way in like manner. Should we take evry Affection apart, and Shew what a Marvellous Addition of Life, Sence being added doth put into it, we should seem to move the Jealousy of Angels, and provoke them to Envy. But the Angelical Nature is so Divine, and Gracious, and it participates so much of the Eternal Goodness, that having one Will and Pleasure with God, it is their Joy and Delight to see our Perfection. In their first, and most Blessed Estate, they hav many Advantages, and Priveleges abov us; they are seated in a clearer Light and are not opprest with So Many Encombrances, nor impeded with So Many Distractions: for which Cause tho they do the same Actions, they are not so highly Virtuous, as we; Who are more Laborious, and faithfull in being Virtuous then they, and more pleasing because more Victorious, and Triumphant. Their own Nature doth not afford so Many Delightfull and Transcendent Mixtures. We have all their Simplicity, and our Mixtures too. They can behold, and Lov. All our Senses, Affections, and Passions are their Objects, and their Joys. But our Honor is the Greater, because it is more Blessed to give, then to receive. They were more Secure, and we more Hazzardous in the first Creation. But we were Capable of more Compassion, and of Standing with Greater Glory then they. God was Inclined to pitty us more, because of our Infirmity: Either is Infinitly contented with his Estate, and either Supreme for among the Angels it seemeth, as if Men, and the Visible World were Created for them. Among Men it seemeth that the Angels were made with all Invisibles only for them, either being the others Glory, and Joy, and God infinitly pleasing to both for the sweetness of his Wisdom, and Excellent Goodness in the Constitution of his kingdom. Were we Curiously to insist on the Anatomie of Mans Excellency, as it lies in Created Nature, we might hav Vast Treasure to disclose, in Shewing by all its Particulars, of what a Comprehensiv Constitution he is; all the Beautifull flowers in the Garden of Nature being called out by the hand of Divine Wisdom to Make this Wonderfull Posie, there being bound up in him the Excellencies of all Created Beings. For Man hath some Share in all the several Kinds of Perfection, which any of the Creatures can boast of, in this respect Surpassing the Very Angels. The Elements, and all Minerals, The Heavens and the Plannets hav being, but not Life; Plants hav being, and Life, and Reason, but not sence. Man hath all, Beings with the Planets, Life with Plants, sence with Beasts, and Reason with Angels: Comprehending in himself more Generals. then the very Angels. Our Savior Assures us that in Capacitie we are, in Attainment we shall be Equal unto them. Neither 2 can they Die any more, but are equal to the Angels, saith he, and are the children of God, being the children of the Resurrection. And truly if we consider how all visible Things, 2

Marginal gloss: Luk 20.36.

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and Invisible are united in us, we Cannot Conclude less, Man being so like him, who is the Head of all Visible and Invisible Things, and the Common Metropolis of all their Perfections, that he is the very Brother to Jesus Christ according to Nature, His Soul is more Beautifull then the very Heavens, and his Body the Darling of the Whole Creation. Tho Vulgar Ignorance in Corrupted Minds think the Words Hyperbolical, yet if we respect Either the Nature, or Estate, or Creation, or Redemption of Man, or the Hypostatical Union, and Perfection of our Savior Or the fabrick of the World, or Mans Dominion over the Living Creatures, or the Government of Ages, or the Union of his Kind, and the Power of Propagation, or the Ministery of Angels, or the Employment of the Elect, we shall certainly conclude Our Saviors Words to be no figurativ Expressions, but Strict, and apparent Truth in the Highest Realitie Which I speak, becaus Men are apt to despise things neer, while they desire and admire things remote and unknown, and to be ingratefull for the Benefits they mistake, and despise. That So I might awaken their Souls, and stir them up to their Bounden Duty of Praise, and Gratitude. Concerning their Nature we have spoken, their Estate is Such that Nothing Conceivable can be more Compleat. It is so Smooth, and absolute on evry side, that the Concurrence of so Many opposit Perfections appears incredibles. for Man was Seated in Such an Estate that if he fell, he Should fall with less Shame, if he did accomplish his Tryall, he Should Stand, and be established with Greater Glory. Now one would think these two incomparable for in all likelyhood, if he stood with More Glory, he must fall with Greater shame, if he fell with less Shame, his Glory must in abiding, or becoming perfect. But it falles out otherwise, the Wisdom of God having so far prevaild, that the Estate of Man was made most Curious, on either hand there was Provision Made. for his Glory from the Beginning. For wheras a Tryall was Necessary for all the Glorified, and Hazzard inevitable in an Estate of Trial. Man in Innocency being more Sublime, and Comprehensiv by Nature, was Made lower in Estate then the Angels, that he might be Crowned with Greater Honor, and Glory. For the Angels had greater Advantages then he. And the same Act is more honorable and Lovely where the Advantages are less then the very Same Act where the Advantages are Greater. Mans understanding was dimmer, and his Appetite stronger, then that of the Angels. Now to Sin against Greater Light, and more Advantages is more Shamefull, to finish the Work of Holiness with less Light and less Advantages is more Glorious. Which may be one Reason why the Angels that fell were past by, and Man Redeemed. They were guilty of more provocation, Man was the object of Greater Compassion. A Weak and Sickly Child that carries the Same Burden to please his father, even reeling, and Staggering it, moves more delight in shewing his Endeavor, and Alacrity then a Stronger Child, that carries it with Ease. The one in exerting all his Strength, and resisting his feebleness, sheweth more Love and obedience, tho he falters and falles; then the other in finishing the Work, tho he Standeth and proceedeth. By the Widows Mite we learn, that it is not, Who puts most into the Treasurie, but who doth it with the Greatest Ardor, and Difficultie. The least delay in the Stronger child is a Greater Crime then the Absolute fall, and

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miscarrying of the other. I do not Say the Instance Jumps, but it opens the Nature of the Thing. It was an Effect of Gods Grace, that he made Man an Object of Compassion, and a Token of Greater Tenderness and Love. I am Sure his Redemption was, for since where two offend, the more Beloved is spared, and less regarded Punished, it is a Manifest Argument that Man was Dearer to God then the Angels, since he took not upon him the Nature of Angels, but the seed of Abraham,3 as the Holy Ghost observeth, which had indeed been so unsuitable to Reason, had the Thing been otherwise, that the very Conceit of the inequality breeds Incredulitie, fosters Suspicion, and tempts us to unbelief. For it is Incredible that God Loving the Angels, better then us before, should prefer us in the Work of Redemption afterward. But the Difference of Love was apparent before. And Image in a Curious and Costly Case; is generaly Supposed to be more highly valued then a Picture nakedly exposed. And if it be Enriched, and beset with Jewels, it is an Argument of Greater price. Now all the World was Made for Man, not for the Angels. And for us it was that Goodness straind it self in giving us the Lives of the Living Creatures: As in our Redemption and Marriage with the Lamb, so in our Creation the Angels are Spectators of our Glory. We are the Persons principaly Concerned. The Bride is Man, they are the Attendants. God had before this made an Epistle of his Lov. He had written it upon the Earth in knots and flowers, in Letters of Gold, in the Sun, in Silver Copies in the Stars, in Bloody Characters, in the Living Creatures which was in more Bloody ones afterwards Copied in the Death of his Son. Nevertheless here also the Saying is verified. He4 that hath the Bride is the Bridegroom, but the friend of the Bridegroom which Standeth and heareth him, rejoyceth greatly becaus of the Bride grooms voyce: this my Joy therfore is fullfilled. The Angels that see it, rejoyce in our Exaltation, and Gods Glory: And it is all theirs. The World was not made for the Angels; at least not Immediatly directly, and Principaly, but we, and the World were made for the Angels fully, and Compleatly: Nevertheless they attend upon us, and Minister unto us. How Glorious a Thing Life is, we hav said before, how tender God in his Goodness is, what a Stupendious Bounty Dominion over the Living Creatures is. The Angels were not made Lords of the least Life in the World: Nor were they made as Man is made, one alone to Enjoy, and replenish the Whole World, nor had he a female like Man given unto him, nor was he Endued with that Transcendent and unsearchable Power of begetting the Divine Image and Multiplying himself into Innumerable Millions, nor Advanced so highly as to be a Second creator as it were of so Divine a Kingdom, so Glorious an offspring: nor was he Entrusted (an honor unspeakable) with so Great a Power as that of Involving So many Kingdoms and Ages in Guilt, or of becoming so vast a Benefactor to them, as Adam was made to be, had he stood in Innocency. I am amazed, and confounded at the Immeasureable Greatness, and Height I behold in his Exaltation. As therfore the Lov of God abundantly Exceeded, when it once Exceeded: so is its object when once preferred, abundantly preferred in all its Ornaments, and real 3 4

Marginal gloss: Heb. 2. (See Hebrews 2.16.) Marginal gloss: John. 3.29.

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Exaltations: The Ground of either is Infinit Perfection: but the Superstructure is variously Beautified with Innumerable Circumstances. The Angels may perhaps in other things Exceed us, that there may be an Equalitie, but they will be so far from Injuring us, that they will be our Delights, and Additions to our Bliss therin. We shall chuse, and desire to be what we are, and Comprehend all their Enjoyments. Their Excellency is no Ground of Discontent, or Impediment to our Gratitude. For if all Things Work together for our Good, 5 we are the more to Lov God, and Adore his Glory, whose Wisdom, and Goodness hath so provided. But as when he once preferred us, he Infinitly preferred us, Lovd us better in our Guilt, then the Angels in their Glory, gave his Eternal son to Die for us, which he never would hav done for any of them, forceth himself to come, and dwell not only in perishing Habitations of Dust, and Clay, but in Corrupt and polluted Temples, not onely forgiveth one Sin of Infinit Demerit, but beareth with Innumerable, sendeth the Holy Ghost to sanctify us, and with Infinit long suffering waiteth to be Gracious, Worketh Miracles to reclaim us, which he never did for the Angels, and Sacrificeth even his Elect People not only for the Obedient, but perverse, and Abominable, nay tho he seeth our Rebellion incurable, he so loveth us, that he cannot, but Endeavor, and therfore notwithstanding our Obstinacy Sendeth Patriarchs, and Prophets and Apostles, and Ministers, and Martyrs, whom we kill And Stone, and reproach, and Crucifie; Is any of this done for the Angels? As here, so in our first Estate did he Adorn his prelation of us with many Privileges, and Signal Testimonies of Grace and favor, but in Nothing more then making one, that he alone might Enjoy all, and do good to all, and of evry one like him, and of one Blood all the Nations of the Earth. Unless that be more, that he made us the Means of the Worlds Glory, and Perfection, and the fountain of Innumerable Curious, and Glorious Objects, even of all the Delights, and Pleasures in the Whole Univers, Organs, and Senses, and Vessels of Living Waters, where the Angels may come, and draw Affections Beautified and realized with Solid and Material Vehemencies, Sentiments, and Perfections that are Visible, and tangible. For those Simple Pure, and Spiritual Powers, being Endless, can See; and taste all objects, when they are but without these, those Objects could never hav been to be tasted by them. If this be not Enough remember that the Humane Nature is Hypostaticaly united unto God: the Greatest Elevation that was absolutely Possible: And that GOD himself dwelleth in a Body for evermore, that our Savior is a Man, yet the most Absolute and Perfect Creature: that he is infinitly higher then all Cherubims, and Seraphims, and that as our Head: that we are Members of his Body, of his flesh, and of his Bones: that we are exalted in him, and to Sit with him in the Heavenly Places: that he is Adored by Angels, and Archangels, and that the fullness of the Godhead dwelleth in him Bodily: 6 that he so loved us, as to be made Sin,7 and a Curse for us: that all the Rules of Nature have ben dispensed with for our sakes; and the very Course of Nature alterd, the Sea divided, the sun made to Stand Still, the Day of Judgment 5 6 7

See Romans 8.28. See 1 Corinthians 16.32. See 2 Corinthians 5.21.

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occasiond, the Resurrection of the Dead, and the End of the World, the Government of the Earth changed and adapted to our Condition, a Magistracy and Ministery erected as well as a Mercy Seat, which els never had Been and finaly how we are called into his Eternal Glory. The Glory that my father hath given me saith our Lord have I given you: 8 and that our Joy may be full: We are to be filled with Joy unspeakable and full of Glory.9 These Things Contemplate, and well digest, for if well digested, as they are strong Meat for Men, they will turn into solid Nourishment: Whoso10 is Wise will observ these Things, and they shall understand the Loving Kindness of the Lord.

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See John 17.22. See 1 Peter 1.8. Marginal gloss: Psal: 127.43. (See Psalm 107.43.)

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Cap. XLII. That it was better to be made in a State of Trial, then immediatly placed in the Throne of Glory.

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Among all those Things that most puzzle the Wit of Man, an Estate of Trial wherin he was placed Stumbles him most in his first Creation, as that which seemeth far beneath the Perfection of Eternal Love, and inconsistent with that care and Caution, which Infinit Kindness would use in the Preservation of its object. But this Rule I generaly premise, as an Argument of Mans Corruption, and a Sign how vastly his Judgment is degenerated, and defiled. for it Constantly holds true, where we most Suspect Gods Love, there chiefly hath it Manifested it self: But tis so high in doing more for us, then we can ask or think that we commonly mistake it for none, because it is out of Sight, by reason of the Marvellous Height of its Perfection: Had God Seated us Immediatly in the State Of Glory, he had then done for us the very best thing possible as we conceiv, and obligd us immeasurably by securing our fruitions. But he hath Infinitly more obliged us, and made his Kingdom infinitly more perfect. That which we are Prone to Imagine the utmost height of Perfection, being but the first foundation of his Kingdom, and perhaps inconsistent with our Happiness. His Method is absolutely the Best, tho our Rudeness, and inexperience is apt to repine, and our Ignorance to censure it as the Cause and Original of all our Woes, for by placing us in a low Estate, he hath made us Capable of Greater Glory, and filled Eternitie with Greater Joys, and made his Kingdom more Blessed and Divine, nay and Glorified his Essence more abundantly in the Eys of all his Creatures. It is not Seldom that too Great a Light blindeth the Eys, and the Excessiv Glory of too Strong a Splendor turneth into a Palpable Obscurity. Thus God by Reason of the Transcendent Glory of his Essence, dwelleth in that Light which is inaccessible: Which being abov the Reach of our Understanding, Solomon calleth the Thick Darkness. The1 Lord reigneth, let the Earth rejoyce Saith David, Let the Multitude of Iles be glad therof. Clouds and Darkness are round about him, Righteousness and Judgment are the Habitation of his Throne. Righteousness and Judgment are the Habitation of his Throne, yet Clouds and Darkness go before his face, because the Beauty of it is unknown. In this very Particular it fareth with us, as with Men that find a Crown long Since buried in the Earth, which at first is mistaken for a Clod, but after a litle Tumbling, when the Brightness begins to appear, and Eying it more Curiously, they perceiv more in the Lump of Clay then they Expected: but being unable to Value it, they Sell it for a Small Matter, which is Worth a Million, by Reason of the Richness of the Jewels. for such is the Estate of Trial, which Angels and Men were placed in; it is a long Time Since first it was prepared, it is Soyld in the Ruines of our fall, Esteemed a Dirty Object by the vulgar, 1

Marginal gloss: Psal. 97.1.2.

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because of the Miseries Ensuing therupon: but by the Art, and Labor of Holy Men being well examined, it is purged from all those Aspersions under which it lies, and found to be Solid Gold in It self, enchasd with inestimable Gems, Adornd and enrichd with Embellishments innumerable, and truly found to be (upon Mature Search and Disquisition) wholy Incomprehensible: for those Actions which God doth more Prize then Worlds, those Affections which he more Esteemeth then Sabean Spices, those Graces, and vertues that Exceed in Value all corruptible Things whatsoever, with all those Circumstances of Endowment, and Beauty, that breed delight, and occasion Glory spring, and arise from this Original, with Somthing more then we hav yet been able to Imagine: For his Essence dependeth upon the Perfection of his Will, and So doth the Glory of all his Kingdom. But perhaps you will Say GODS Essence is independent, and had he never Willed, nor done any Thing, had all ways been Compleat and Eternal. In answer wherunto we affirm, Gods Will and Essence to be one. Suppose he had Willed Nothing? Then Verily he had not been. His Will is Eternal: and in his Will, all his Wisdom, and Goodness, and Holiness, and Glory is founded: His Will is the Word by which he Commanded all Things to Exist. It is the Original, and the End of all. Being Infinitly Simple there is no Difference between himself, and his Will, his Will is his Wisdom, his Will is his power and Pleasure and Perfection. Remove his Will, you remov all his Excellency, and among those himself would be quite abolished. Concerning which we shall have much more occasion to Speak when we come to dilate upon the final Cause of the Worlds Creation. He could hav immediatly Communicated his Glory to the Soul, hav opened her understanding, Enflamed her Will, united her to himself, discovered all his Treasures, and in the fruition of all Establishd her securely for ever. The Greatness of which height is fit to be considered, becaus it is the Measure of our Thoughts, and Conceptions, a Rule by which our Expectations may be regulated, an Hypothesis upon which we may build Infinit and Eternal Satisfactions: for if all this be infinitly Exceeded, what may we think Felicitie to be, What his Kingdom? Had the Soul been made in the Image of God, and Immediatly seated in the Throne of Glory, there had never been any Trial, or Imperfection at all, never any hazzard, or Sin, never any Temptation fear or Allurement: but all Security, Peace, and Joy, Obligation, Love, and Gratitude, union, and communion in the Beatifick Vision: Nothing being seen but pleasures and Praises, nothing heard but Hosannahs, and Hallelujahs throughout Eternitie, Nothing but Holiness, and Beauty Delight, and Melodie. This is the common Conception of the World. For the Divine Essence being infinitly Glorious, and Allsufficient, Nothing was needfull beside it self to be Enjoyed; that alone including all Delight, and Blessedness for ever: Had God made but one Soul, in this Estate of Consummation, that one alone bearing the Image of his Infinitie, and Eternitie, being the object of his Infinit, and Eternal Lov, seated in the Midst of the Paradice of God, would be Surrounded with all his fruitions enflamed with all his Lov, and by Infinit Pleasure be united to him in the fullness and

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Perfection of his ineffable Glory; his Glory, and Blessedness being her Eternal Enjoyment. Beyond which one would think it were Impossible there should be any Thing more Expected. But how true is that which the Scripture saith, Neither 2 Ey hath seen, nor Ear heard, nor hav Enterd into the Heart of Man, the Things which God hath prepared, for them that lov him! Is any one able to Comprehend the Depths and Heights of all this Happiness we hav Named? Can any Greater be Imagined? Where Should it lie? God is Infinit: And can there be any Thing more? Can any Thing be Added to Infinit, or be beside it? yet hath his Infinit Wisdom to Satisfy his Infinit Lov, found out Means, and Ways, and places for more Enjoyments, and Greater Exaltations. Not as if Gods Essence were Imperfect, or if it were Possible there Should be any Thing more Excellent, or any thing Beside it, that is not in it, and by it: All Things are in God because they are in Eternitie; and his Omnipresence. All Things are in GOD, as in their Cause, and End. All Things are in him both realy, and by Way of Eminence. His Kingdom is Immutable, because he is so: But his Essence is Mistaken. The Essence of God is allsufficient to make his Creatures Happy: yet without Somthing more then his Essence, no Creature can be Happy. Its own Existence is absolutely distinct from the Divine Essence, yet No Creature can Enjoy God, unless it hath it Self to Enjoy in like Manner, were there but one Image of God in all the World, and Nothing besides that made, it would find another Essence beside Gods Essence Necessary to Felicity, even its own to Enjoy it: yet would Gods Essence be Allsufficient, becaus it is able to make that Essence, which God is needfull, but included in the Divine, as the effect in the Cause. This is a Key to other Mysteries. For other ornaments, Objects, and Beauties may be requisite, yet the Divine Essence alone is Allsufficient, because it is able to prepare all Means to make it self Enjoyed, nay is the Eternal Act, and Perfection of them able, tho it self alone be Enjoyed, as the End to make those fit to be Enjoyed as the Means. Infinit Treasures, and Innumerable Joys being prepared for the Glory of his Wisdom, and Goodness; yet all in that Wisdom, and Goodness Enjoyed: for because it is Sufficient to prepare all, it is Allsufficient: it is Allsufficient without all, becaus it Self without any other Help, was alone able out of Nothing to Creat all, and order, and Perfect, and Enjoy all yet without preparing all, that is without the Act which the essence of God is, it is not Allsufficient, becaus no Cause without its Effect is so fully satisfactory, as that Cause is, which hath produced the effect, wherof it is the Cause: Not to Creat them is inconsistent with the Nature of the Divine Essence, becaus it is Most Necessary that all Should hav their Being in their place, and order. Of this we shall Speak more in the final cause of Gods Kingdom. In the mean time let it Suffice, that we declare the Estate of Trial to be Necessary for Gods Pleasure, and the Perfection of Gods Kingdom, for our Glory, and Perfect Enjoyment, for the Existence of innumerable Millions of Celestial Treasures, and Delights, which tho they Spring up in time, are Eternaly to be Enjoyed, and that it is far better things Should be thus, then we by being rashly and hastily placed in Glory, prevented of our best and highest Advantages: That the Greatest 2

Marginal gloss: 1 Cor. 2.9.

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Blessedness, and Highest Glory was Impossible without this Debasement: The foundation of Infinit Height being laid in a Depth as Infinit as it self. and lowness it self the Rise of our Exaltation. Childish Apprehensions take Lustre, and Splendor to be the Greatest Glory, because it most affecteth the Ey with Material Beauty, but to an Experienced Understanding, a Liberty, and Power to operate Upon all Objects in a Wise, and Holy Maner is far Greater, if it be well Employed. To fill Eternitie with Living, and Celestial Works, with Divine Affections, and most pure, and Spiritual Emanations being a Glory as litle understood, as it is transcendent to all Imagination: We will therfore name two or three of those Inconveniences that would hav followed our immediat Exaltation, and then proceed to the Reasons of Gods choice, and Determination, which are more Positiv, and Convincing. First had we been Seated purely, and Perfectly in the Throne of God, there had been no need of a Visible World: sea, Air, fire, Earth, Skie, fowles, Beasts, fishes, Trees, Herbs, flowers, Minerals, Meteors, the Sun, and Moon, and Stars had all been unprofitable, and Meat, and Drink superfluous. For in the Highest Heavens there is no need or use of these, but as they feed our Contemplation with the Memory of their forepassed Benefits, and Services. God therfore finding it requisite to Multiply our Wants, that our Treasures might be Multiplied, (for that Nothing without the Want of it could be a Treasure) framed an Estate wherin all these might be usefull; which was an Estate of Imperfection: Secondly the End of a Thing too attained preventeth its sweetness; for which Cause Halfe is Esteemed a great Waster. Heaven had not been Heaven, had there been no Desire. And tho Desire might Infinitly be Enflamed, and satisfied in a first Moment of its Conception, yet Delay quickeneth Desire with an Impatience as Delightfull, as Eager, and maketh Room for many Longings and Endeavors, which are sweet and Beautifull to the Ey of Knowledg, yet without this Delay had never been Created, but when they are Created, do put a far Greater Lustre, and Price upon Enjoyments. Thirdly All Dispensation of Rewards, and Punishments without this Condition had been destroyed, the Necessity and Beauty of which is ineffable, for it is as much as to say, all Government, and Empire had been abolished. Fourthly the Glory of those Actions, wherby felicitie is to be acquired had been lost, for without those Circumstances which Endear, and make it illustrious, Vertue had been an Easy, and an abject Superfluity: These Circumstances are made up of obligations, and Rewards, Advantages and Disadvantages, Weaknesses, Strengths, opportunities, and Difficulties, wherin, Hope, and faith and Patience, and fidelitie, and Prudence, and courage and Self denial, and Moderation, and Circumspection may Exercise themselvs, having in a Weak, and Dim Estate of Exposure, and Trial both their Place and Being for none of those Vertues ever had Being without a State of Trial, and Difficultie. Finaly, where all is Smooth, be it never so high and Blessed to the Enjoyer, it affordeth litle Delight to the Spectator, because there is no Danger or Difficulty nor Place for his Virtuous, and Heroick Actions, which awaken the Concern, and desire of the Soul, and commend the Actor to a more high Esteem, infusing Life, and Beauty into the Scene, by a Well compiled Varietie, and making felicitie more Wellcom, when

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it Cometh; because it is a Crown of Victorie and Triumph. Many Inconveniences might be Named, which we pass over in Silence, becaus we will not be too voluminous. The Benefits which God proposed to himself as the reason moving him to place all Creatures in a State of Trial, respect either God himself, or his Kingdom, or the Soul that is Subject to him, or Angels, and Men, as they are the Spectators of it. For they all are in a twofold Capacitie, either as Actors or Spectators: and in either Relation have a double Happiness. The Excellency of Gods Kingdom is so Manifold and Various, so Great, and Multifarious, so Deep, and Endless, that no length of time, or Discourse will Explicat all its Perfections. We would not have it thought therfore that we intend, or pretend to discover all: the Particulars are innumerable, but to lay down So many as may serv for an Evidence of its Greatness and Perfection, and be a Rule Sufficient to guide, and direct us in conceiving the Residue. The Reasons respecting God himself are Many, for the sake of which, an estate of Trial was convenient. He loves to Glorifie his Wisdom by bringing Vast Perfections to Maturitie out of the smallest Seeds to beautifie himself by doing the most Excellent Works, and to fill Eternitie in all its Parts with Such Varieties of Beauty, and order, that evry Particle of the fabrick may contribute Beauty, and Glory to the Whole, and receiv from The whole a Reflection of Glory, a Light, and Beauty of which no Part alone is capable. That all the Work being seen together, the Relation of its Parts, and the Symmetrie arising from them might be Compleat. and wonderfull, if not altogether Endless in Delight and Beauty. It is his pleasure to be Righteous, to reign, and to condescend, to visit his Creatures, and to make them capable of all his Lov, to Endow them with Power, to delight him several Ways, and in all Estates to becom Beautifull, and pleasing before him. Lov to an Infant, to a child, to a Man, to an old Man is different, to a Servant, to a Son, to a Friend, to a Bride, to a Mistress, to a Stranger, to a poor Man, to a Rich Man, to a Queen, to a Wife, Love beginning, and a Lov continuing, a long time after Marriage, and fruition is of several Kinds. Tho some one of these is more sweet, and better then the rest, yet all are more Eligible then any one of them, especialy if all may by any Art be Enjoyed together: for so the fullness will be more. Now God hath So orderd it by his Wisdom, that all these shall Eternaly be Enjoyed; and in all these Appearances will his Lov be Satisfied. He is infinitly Simple, yet as if he had varietie of Affections, all must be touchd with their proper Objects, Lov Desire, Hope, fear, Compassion, Joy etc, as when the Several Strings of a Lute are touched by a Dexterous hand, being well and fitly Employed, which produces a Melodie Sublime, and Perfect. This Melodie is altogether Spiritual in God, but in which the fullness of his felicitie consisteth. The Exercise of each of these is Beautifull in its Season, and all their Objects, Times, and Resentments are in God for ever. The Mysterie lies in the last Period, I advise thee to observe it with double Diligence. The Reason of an Estate of Trial, in Relation to Gods Kingdom, is its Perfection; nay verily its Existence. For a Kingdom cannot be without Subjects, nor Subjects without Subjection; nor Government without Laws, nor

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a Throne Established without Judgment, and Mercy. There can be no Kingdom without a Distribution of Rewards, and Punishments, or a capacitie at least, and occasion of doing it. whatsoever the Mysterie is, God is so great a Lover of a Righteous Kingdom, that for the Sake of this the World was Made, and eternal Joys were prepared to Encourage the Subjects to do well: which makes me to believ, that God delights in the Actions of Righteousness, and Wisdom don in his Kingdom, more then in all other things whatsoever. For all Eternitie is the seed plot where they are sown. all Obligations, Endeavors, and Rewards, the Soyl that Enrich it: God himself being the Sun, and the ocean, and the Soul the Seed that is made to fructifie. Now without an Estate of Trial, there Could be no Righteous Kingdom, no Libertie of Action, no Ingenuitie, and fidelitie or Lov in a Weak Estate, no occasion of Reward at all. Looking upon the first Constitution of his Kingdom, it is all as Advantagious as possible to be conceived. Perhaps we might prove that his kingdom could not be Holy, nor Blessed, nor Glorious without this provision: for the Highest cannot consist without nor the Greatest without the least there is such a complexion of Wonders, and Mysteries in his Dominion. In respect of the Soul that is Subject to him, much might be said: I Shall Study Brevitie. Had God Created his Image in immediat Glory, the Beauty of Goodness being clearly seen, would immediatly have attracted its Desires, and hav ravished its affections for evermore: so that there had been no Consultation no Debate, no Trial, but a swift, and Rapid Union of Souls unchangeably abiding for ever. Liberty had been Excluded, and necessity only, tho a Gratefull Necessity imposed upon it. Now for the soul to Act by necessity destroys its Glory. The utmost Height wherin it could be placed was the Top of libertie, on either Side the Descent is downwards. It is the Glory of God, that he is a free, and Eternal Agent. Had any thing been before him to compell him, had he acted by an Inward Principle of Necessitie, without Desire, and Delight, he had been Passiv, and dishonorable. To giv us therfore the Power of Doing all that is Excellent, without the Necessitie of doing it, is the vertical Point, the very Zenith, or utmost Hight of our Exaltation. To decline from which on Either hand, is to debase us. To giv us no Power, or to compell us to use it, is Equaly destructiv to our vertue, and Glory. But you will say, Notwithstanding that Necessitie, there had been a perfect Lov, and Libertie, for as much as Delight and Desire constrain by an Inward Inclination, and God himself being most free, is also the most Necessary Agent in all Worlds. For he so infinitly Delights in all that is Good, that it is Impossible he Should do otherwise, then he doth: because his Delight, and his Will are one. Delight being Nothing but the fervency and efficacy of Desire as it were, and the Ratification of our choise in the fruition of our Object. To this we answer. First it is true, that the Soul in Heaven had been carried to its Supreme felicitie by a free Inclination which would hav beautified the Necessitie, which the presence of its object inflicted, and in that Estate our Lov had been free and willing, tho by the very sweetness of our Bliss, it became Immutable. But there is this Difference between God, and us; God was purely the first Author of his own Choise; His Delight was Infinitly free, and the Necessitie of its Working was not impressed

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from without; Nothing but its freedom, and desire carried him to the Act, wherin he delighted. Wheras the Beauty of an outward object would constrain us with an imposed Necessitie impressing both the Delight and Necessitie at once: which tho it did not bereav us of the Pleasure, would rob us of the Beauty and Glory of the Action: And we being rational Creatures and able to reflect, and Examine Things, Should complain, and be distasted, if we found that Wanting, which is chiefly requisite to our Consummation: who are infinitly pleased, now we se the Pleasure, and the Glory of our Act United! secondly GOD intended more then this for his Bride; She must hav features, and Graces more Delightfull, Ornaments more Amiable, and Beautifull; so Divine, that the very Memory of them should be sweeter, then all that in a Solitary State of Stiffe, and Passive Glory can be devised. What is it to be faithfull in the Sight and presence of our Lord; And to be Good, while we are Infinitly pleased? Sight and Lov are so individualy united in the Beatifick Vision that it is Life Eternal to know God. The Glory of a free Agent being the Beauty of his Actions, the more Beautifull the Actions are, which he is made capable of performing, with the Greater Glory is he to be crowned when he hath well, and freely performed the Same: Wheras all is Easy, Safe, and Secure, all imposed by a Fatal Efficacie, all inevitable, we are meerly Passiv, tho we like the operation, at least are So Electiv, as to hav but litle Share in it, litle Thanks is due for such an Obedience, litle Worth, or Virtue is in it. God had a mind to enrich our Actions with Infinit Excellency and to make us the Sole, and Absolute Authors of our own operation. Therfore it is Said, that we are his Workmanship,3 Created in Christ Jesus unto Good Works, which God had before prepared, that we Should Walk in them. For all that moves Beauty and Delight is Advantagious for us. And those Acts which are wrought with the Greatest Difficultie, upon the least Advantage, when they are Excellent, are the most Glorious. We Walk by faith, and not by Sight; and for this very Reason God would have us saved by faith, becaus the Actions wrought by faith are more weak and Tender, but withall more Honorable, and Holy, more full of obedience, and Ingenuitie, freedom, fidelitie, Gratitude, and Worth, then those that are wrought (without these) in the Highest Glory. So to lov God, as to be Willing to Creat all Worlds for him, and Sacrifice all our Desires to him, and give him all the Pleasures, and Honors of all Empires, while we see him, is Nothing: tho we could extend to Infinit Gifts, and Benefits, it would be a small return of Gratitude, and obedience to him, whose Beauty and Goodness are Infinite. But in a Glimmering imperfect Light to honor him whom we see not, and in the midst of Hazzards, Assaults, and Temptations, in his Absence, to be faithfull, Notwithstanding all the Discouragment of Pain, and Trouble, to be carefull to pleas him, in an Estate wherin we may be inconsiderat, and close our Eys, to keep them open, and Watchfully to serv him, is Somwhat more then cherubims in Glory perform: tho now they Enjoy the Reward of doing it. For Man to Act, as if his Soul did see The very Brightness of Eternitie; For Man to Act, as if his Lov did burn

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Abov the Spheres, even while tis in its urne; For Man to Act, even in the Willderness, As if he did those Sovereign Joys possess, Which do at once Confirm, Stir up, enflame And Perfect Angels; having not the Same! It doth Increas the Valu of his Deeds, In this a Man a Seraphim exceeds. To Act on obligations yet unshewn, To Act upon Rewards, as yet unknown, To Keep Commands whose Beauty is unseen, To Cherish, and retain a Zeal between Sleeping and Waking, shews a Constant Care, That Care a Lov in Truth, so Great, and Rare, That no Ey-Service may with it Compare. Again he Saith,

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The Angels who are faithfull while they view His Glory, know not what themselvs would do, Were they in our Estate. A Dimmer Light Perhaps would make them Erre, as well as we. And in the Darkness of a Cloudy Night They all forgetfull, and lukewarm might be. This makes Compassion So much to abound In God to Man. For he thats Blind may Wound An Endless Beauty, and yet Pitty find, Which twere a Crime to Hurt, were he not Blind Past all forgiveness. This alone doth Shew That fair Proportion, which we thirst to know In all Gods Ways. Who is far more severe In Punishing abov the Stars, then here. But this is not all. His Bride must hav som things peculiar to her Sex, which God himself doth not Enjoy, unless it be in her: Things not agreable to his Essence, but most Convenient to her, both in her Estate and Person. They had been Deformities in Him, which in her are Suavities, and becoming Graces: He is the Bridegroom, and therfore must be Strong, Almighty, and firm; she the Bride, more weak, and Tender, and Delicat: He is to prepare Enjoyments; She to Enjoy them: He to Provide, She to inherit: He to Govern, She to reign under his protection; She to Conceiv the offspring of Delights which he begetteth; She more infinitly to Prize him, and he to delight in that Esteem: He to give, She to receive: He to Bless, and She to Prais; He to support, and She to depend. Neither is She free alone, as he is (with whom nevertheless it is Impossible to Erre;) but frail, and Mutable; being placed in such an Estate, wherin there is Danger, least She may realy become evil. He from all eternity loved her with a Constant Infinit, and Eternal Lov, but She may forbear to Lov

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him, neither befits it the Estate of a Queen to be Compeld. Wherupon there is Solicitousness in her Lord: And as there are Pleasures peculiar to the Estate of Woers, and perhaps Sweeter then those of Marriage, but wholy different; So was She placed in the Estate of Trial, as a virgin untouched, that She might Experience all the Approaches of So Beautifull a Suiter, and Gratifie his Affection with the Greater Pleasure. God did Study to make his Bride more Acceptable to himself, then Imagination could devise; more Beautifull; and more Delightfull, then the Estate of a Creature would seem to permit. He was sure there could be no Excess in her being Delightfull: All the Works of God were made to attend upon the Marriage, and if She refuseth to lov, they are all prepared to no purpose. It is absolutly in her power, whether she will, or no; O What fear, and Compassion! what Expectation, and Desire! What Agonie, what Weakness and Danger, till the Work be done! But O what unspeakable Joy! What Consolation! What Virtue! What Praise, What Blessedness, and Glory, when all the Danger is over, and the Satisfaction attained, and the Perfection of Holiness happily Secured! As summer fruits owe their Maturitie to the Verdure of the Spring and to the tender Buds, and Early Blossoms that appeared in the Beginning: so doth she all her Amiableness and Glory to the virtues, wherwith She comes Cloathed from the Estate of Trial. It is far better to be raised to a Kingdom by Noble Means; more Glorious to be fitted for it by a brave Education; and commended to it by a Royall Exposure to Gallant Exploits, from whence a Man may return laden with Honors, and Trophies, and becom his Peoples Joy, and the Glory of his Throne; then to be taken from a Dung hill, and (without Desert) immediatly Clapt in the Throne. So is it better to be Glorified with Hazzards, and thence to return laden with virtues to the Throne of Heaven, then to be seated in it, without any Preparation in a lazy Manner, Passive unprofitable. The Virgin is an Amazon, a Beautifull Soldier that hath many Enemies to Conquer; her own Appetites, and Weaknesses, as well as all her Temptations. She is so Transcendent a Creature, that no one Name will Containe her: A Virgin, a Bride, a Wife, a Mother, a Daughter, a Soldier, a Priest, a Subject, a King, a Servant, a Son, a friend, an Image, a Temple, a Throne, a Vine, a Garden, a fountain, a Sun, a Star, a City, a Sea, a Crown, a Jewel, a Realm, a Dominion, a Principalitie, a Power, a virtue, an Angel, an Haven, a Heaven, a Deitie: And in all these Capacities hath Strength enough to resist her weaknesses, being armed, and inspired with Many Advantages; A Knowledg of Eternitie; a Lov of God; a Desire of Heaven; a Sight of Obligations; a Hope of Rewards; a fear of evil; a Delight in Good; a Lov of Happiness, and a Sense of his Eternal favor; a Knowledg to whom She relates, and how much She is beloved: which tho they are not enough to compell, and Necessitate her Care, are Strong enough to incline, and Engage her care, and her care alone sufficient to make her Enemies, and make her faithfull. For no Power in all Worlds is able, without her own consent, to corrupt her will. All things Work together for her Good, and nothing but her Self is able to hurt her. Weak Enemies, oppositions, and Dangers overcome, are Eternaly Crowned with Infinit Recompences. The very care is Delightfull by which she is Secured, and the Bliss Eternal.

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Textual Emendations Emendations are recorded by page and line numbers. For emendations that extend to two lines, only the number of the first line is recorded. For emendations that extend over two lines, the inclusive lines are recorded. Cap. i. 255. 256. 256. 256. 256. 256. 256. 256. 256. 257.

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And, inserted from the above the line. Since, followed by ‘tho’ deleted. distance and, followed by ‘may’ deleted. while, inserted from the above the line. are, followed by ‘be’ deleted. And, inserted from the above the line. me, O, followed by ‘Lord’ deleted. O God, followed by ‘but then for their varietie’ deleted. tho, inserted from the above the line. Glory, followed by ‘and praise’ deleted. Cap. II.

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Consider it, ‘it’ inserted from the above the line. Wisdom, followed by ‘for’ deleted. made, followed by ‘to be Enjoyed’ deleted. Contemplated, followed by ‘and’ deleted. attained, substituted from above the line from above the line for ‘Enjoyed’ deleted. and, inserted from the above the line. and the, ‘the’ inserted from the above the line. Glory, followed by ‘and’ deleted. Equally, substituted from above the line from above the line for ‘alike’ deleted. right, inserted from the above the line. them, inserted from the above the line. might, MS reads ‘migt’. Cap. III.

261. 261. 261. 261. 261. 262. 262. 262.

3 9 9 19 21 45 45 52

World, followed by ‘hath’ deleted. Godliness, followed by ‘and’ deleted. being, followed by ‘more’ deleted. Conscious, followed by ‘of his own’ deleted. rest, followed by ‘Contented’ deleted. Intelligent, followed by ‘and’ deleted. Sordid, followed by ‘and’ deleted. Continuance, followed by ‘They are’ deleted.

The Kingdom of God 262. 262. 262.

53 57 61

262 69 262. 73 262. 76 262. 77 263. 81 263. 88 263. 98 263. 101 263. 114 263. 116 263. 263. 264. 264. 264. 264.

118 121 138 139 140 153 –156

264. 157 264. 159

505

they cannot, ‘they’ inserted from the above the line. a meer Image, inserted from the above the line. and, substituted from above the line from above the line for ‘of’ deleted. in that Kingdom, inserted from the above the line. never, followed by ‘hav’ deleted. Kings, followed by ‘and Lord of Lords’ deleted. Warfare, followed by ‘and’ deleted. it, inserted from the above the line. so is the. . .Glorious, inserted from the above the line. Spiritual. . .Warfare, inserted from the above the line. quench, followed by ‘all’ deleted. Castle, or, substituted from above the line from above the line for ‘and’ deleted. have, substituted from above the line from above the line for ‘hath’ deleted. Not by. . .Manhood, inserted from the above the line. Nor will. . .Traytors, inserted from the above the line. Then, preceded by ‘The’ deleted. with, inserted from the above the line. Then, followed by ‘also’ deleted. order out of. . .greatest Misery, inserted from the above the line and from the margin. Marginal gloss: Heb. 12.18 etc. deleted. Jerusalem, followed by ‘and’ deleted. Cap. IV.

266. 267. 267. 267.

31 37 42 72

268.

83

268. 86 269. 127

sounded, preceded by ‘Heard’ deleted. Mankind, followed by ‘and’ deleted. What, followed by ‘Glorious’ deleted. may, substituted from above the line from above the line for ‘Shall’ deleted. of thy, substituted from above the line from above the line for ‘and’ deleted. obstinately, followed by ‘refuse’ deleted. For, inserted from the above the line. Cap. V.

270. 270. 270. 270. 270.

11 23 26 28 29

urge it, followed by ‘and’ deleted. to it, substituted from the margin for ‘in’ deleted. Idleness, followed by ‘and Sloth’ deleted. Incline it, followed by ‘and direct it’ deleted. detests, followed by ‘and loaths’ deleted.

The Works of Thomas Traherne

506

270. 271. 271. 271.

29 51 52 56

271. 271. 271. 271. 271.

58 60 61 62 64

271. 271. 271. 271. 271. 271. 272. 272. 272. 272. 272. 272. 272. 272. 272. 272. 272. 272.

64 65 65 67 67 80 88 96 96 98 100 100 104 106 106 108 108 111

272. 272. 273. 273. 273. 273.

120 128 131 138 138 140

273. 142 273. 144 –149 273. 153 273. 273. 273. 273.

156 156 160 162

Eternal, followed by ‘Things’ deleted. perfect, followed by ‘Being’ deleted. of, Followed by ‘the’ deleted. own Capacitie, substituted from above the line for ‘Expectations’ deleted. Infinit, followed by ‘and’ deleted. that, followed by ‘it’ deleted. it, inserted from the above the line. Agreeable to, followed by ‘its’ deleted. Good things, Substituted from above the line for ‘Riches’ deleted. Riches, inserted from the above the line. Demand, followed by ‘and Expectation’ deleted. it promiseth. . .Greatness, inserted from the above the line. Joy or, inserted from the above the line. He, substituted from above the line for ‘it’ deleted. Nature, followed by ‘and Inclination’ deleted. nay, followed by ‘and’ deleted. Finite, preceded by ‘And’ deleted. is, substituted from above the line for ‘to be’ deleted. Tittle, MS reads ‘Title’. a losse, inserted from the above the line. Rape, followed by ‘or’ deleted. so, substituted from above the line for ‘Beautifull’ deleted. Beautifull, followed by ‘if he pleaseth, and’ deleted. yet, inserted from the above the line. Truly, preceded by ‘And’ deleted. one, followed by ‘(with Care)’ deleted. tho there. . . .And if, substituted from above the line for ‘If’ deleted. leav it infinit, followed by ‘is Impossible’ deleted. while it is, Substituted from above the line for ‘and’ deleted. the Will. . .easily perform, inserted from the above the line. respect, followed by ‘whatsoever’ deleted. Remisseness, inserted from the above the line. A willfull. . .is an, substituted from above the line for ‘It is inconsistent’ deleted. With, followed by ‘the Nature of’ deleted. And I think. . .to be endured, inserted from the margin. tho. . .infinite, substituted from above the line for ‘as well as that’ deleted. Blemish, followed by ‘or Defect’ deleted. able, followed by ‘in return’ deleted. in all his. . .Glory, inserted from the above the line. any, followed by ‘Remissness, or’ deleted.

The Kingdom of God 273. 162 273. 163 –166 274. 181 274. 182 274. 186 274. 188 274. 189 274. 190 274. 200 274. 201 274. 202 274. 204 274. 275. 275. 275. 275. 275. 275.

206 219 227 230 234 234 235

275. 238 275. 240 275. 240 275. 241 275. 246 276. 276. 276. 276. 276.

256 263 268 280 282

507

of Love, inserted from the above the line. But much. . .he is able, inserted from the above the line. and, followed by ‘would’ deleted. and, inserted from the above the line For the. . .praise him, inserted from the above the line. Boldness, followed by ‘or presumption’ deleted. his, substituted from above the line for ‘its’ deleted. It, inserted from the above the line. He will not. . .Dissatisfaction, inserted from the above the line. him, followed by ‘and pardon him’ deleted. not to favor. . .while, substituted from above the line for ‘and’ deleted. in. . .Souls, substituted from above the line for ‘heartily’ deleted. other, followed by ‘Saviors’ deleted. Therfore, preceded by ‘And’ deleted. included, followed by ‘in it’ deleted. Love, followed by ‘to a Secular Object’ deleted. an, substituted from above the line for ‘our’ deleted. Object, followed by ‘and’ deleted. and. . .Glorious, substituted from above the line for ‘at least Him’ deleted. and, followed by ‘Sincere’ deleted. Adoration, an, substituted from above the line for ‘Love’ deleted. an inward. . .complacency, inserted from the above the line our, inserted from the above the line. most High, substituted from above the line for ‘Almighty’ deleted. Prerogativ, followed by ‘is’ deleted. and. . .measure, inserted from the above the line. that we. . .marvel, inserted from the above the line. a. . .of, substituted from above the line for ‘and’ deleted. hold, followed by ‘as a Creature can hold’ not deleted. Cap. VI.

277. 277. 277. 277. 278.

6 8 32 33 –35 60

Measure of, MS reads ‘or’. profligate, preceded by ‘Careless’ deleted. which, followed by ‘is’ deleted. by how. . .object, inserted from the above the line and from the margin. never, MS reads ‘neve’.

The Works of Thomas Traherne

508

279. 111 279. 112

of felicitie, inserted from the above the line. and, followed by ‘as’ deleted. Cap. VII.

281. 281. 281. 281. 283. 283. 283. 283. 283. 283. 284. 284. 284. 284. 284. 284. 284.

5 15 75 75 78 90 94 101 101 103 129 131 133 135 143 143 147

284. 284. 285. 286. 286.

148 149 164 231 233

Leven, followed by ‘or hatred’ deleted. that, followed by ‘his’ deleted. persons, followed by ‘to’ deleted. making, followed by ‘them’ deleted. able, followed by ‘to do these things’ deleted. thereof, inserted from the above the line. Poet, followed by ‘truly Saith’ deleted. Indeed, inserted from the above the line. the, inserted from the above the line. it is, followed by ‘in nothing’ deleted. Palace of, followed by ‘the’ deleted. offsprings of, followed by ‘Eternal and’ deleted. None, preceded by ‘And’ deleted. Joys, inserted from the above the line. Creatures, inserted from the above the line. foolish, followed by ‘and Dead’ deleted. nothing. . .and, substituted from above the line for ‘but’ deleted. Gracious, followed by ‘and Delightful’ deleted. more, inserted from the above the line. What, preceded by ‘And’ deleted. Innumerable, followed by ‘Services’ deleted. Being, followed by ‘and’ deleted. Cap. VIII.

287.

4

287. 287. 287. 287. 287. 287. 287.

9 10 11 13 14 14 14

287. 287. 287. 287. 287.

15 15 17 19 20

all its Works, substituted from above the line for ‘they’ deleted. universaly, followed by ‘and’ deleted. yet, substituted from above the line for ‘from us and’ deleted. despise it, followed by ‘so continualy’ deleted. all the, followed by ‘Creatures and’ deleted. Goodness, followed by ‘beyond the Heavens’ deleted. are, followed by ‘not’ deleted. beyond the Heavens, substituted from above the line for ‘in all Nature’ deleted. Trifles, substituted from above the line for ‘Bables’ deleted. our, followed by ‘own’ deleted. now becom, inserted from the above the line. becaus, substituted from above the line for ‘here’ deleted. Hour, followed by ‘and power’ deleted.

The Kingdom of God 287. 287. 287. 287. 287. 287. 287. 287. 288. 288. 288.

22 22 23 24 27 28 35 36 38 38 46

288. 288. 288. 288. 288. 288. 288. 288. 288. 288. 289. 289. 289.

49 50 61 62 69 71 74 75 77 80 84 85 86

289. 289. 289. 289. 289. 289. 289. 289. 289.

91 91 92 94 95 95 96 98 99

289. 289. 289. 289. 289. 289. 290. 290. 290. 290.

101 101 102 104 114 115 130 131 131 134

509

Ensnared, followed by ‘and Entangled’ deleted. so ravelled. . .Lusts, inserted from the above the line. Banquettings, followed by ‘and’ deleted. Idolatries, followed by ‘in’ deleted. Greatness, followed by ‘and Existence’ deleted. Time, followed by ‘for us’ deleted. clothe ourselves, inserted from the above the line. may, inserted from the above the line. Considering, preceded by ‘For’ deleted. Measure, followed by ‘and Existence’ deleted. without his Knowledg, substituted from above the line for ‘and [at] unawares’ deleted. his Eys, substituted from above the line for ‘his’ deleted. hateth the, followed by ‘least Iniquitie, the’ deleted. Things, inserted from the above the line. Agent, followed by ‘and’ deleted. in Acts, substituted from above the line for ‘and’ deleted. dishonor them, followed by ‘Natural and’ deleted. neither free, nor, inserted from the above the line. that they. . .Behavior, inserted from the above the line. Perfection, followed by ‘and’ deleted. to be. . .Blessed, inserted from the above the line. which, followed by ‘indeed’ deleted. Excess, followed by ‘and Extremitie’ deleted. designing, substituted from above the line for ‘intending chiefly’ deleted. of, inserted from the above the line. which, inserted from the above the line. incredible, followed by ‘which’ deleted. sea, followed by ‘and’ deleted. these, inserted from the above the line. were. . .residue and, inserted from the above the line. whose, substituted from above the line for ‘and their’ deleted. are, inserted from the above the line. Lands, followed by ‘more near the Intention and Desire of the owner’ deleted. God, followed by ‘how much Exalted’ deleted. we, inserted from the above the line. for his. . .pleas him, inserted from the above the line. No Plantation. . .its Fruits, inserted from the above the line. Wills, substituted from above the line for ‘Libertie’ deleted. Creatures, followed by ‘Godliness and’ deleted. and, followed by ‘far’ deleted. more, followed by ‘pleasantly and’ deleted. and, followed by ‘his’ deleted. infused. . .marvellous, inserted from the above the line.

The Works of Thomas Traherne

510

290. 135 290. 138 –141 290. 141 290. 141 290. 141 290. 142 290. 142 290. 142 290. 290. 290. 290.

143 146 146 147

290. 290. 290. 290. 291. 291.

160 160 164 167 178 179

Happiness, followed by ‘and Righteousness’ deleted. for God. . .that Evil, inserted from the above the line. now, preceded by ‘And Indeed far more detested by his Creatures for’ deleted. was, preceded by ‘it’ deleted. more, inserted from the above the line. then. . .The, substituted from above the line for ‘more to be the’ deleted. did, inserted from the above the line. threaten, MS reads ‘threatn’; originally ‘God threatned’, ‘ed’ deleted. to inflict. . .Creatures, inserted from the above the line Sin, followed by ‘and Miserie’ deleted. any, inserted from the above the line. prepared, followed by ‘(so far as it self was Divine and Heavenly)’ deleted. Happiness, followed by ‘and’ deleted. Songs, followed by ‘and Joys’ deleted. and more. . .our Being, inserted from the above the line. unto him, substituted from above the line for ‘to God’ deleted. which. . .corrupt, inserted from the above the line. when. . .blessed, inserted from the above the line. Cap. IX.

292.

5

292.

8

292. 292. 292. 292. 292. 292. 292. 292. 292. 293. 293. 293. 293. 293. 293.

9 10 11 16 20 23 24 32 33 38 42 43 44 46 46

goodness. . .it, substituted from above the line for ‘tho it acteth freely, and being it’ deleted. chose. . .self, substituted from above the line for ‘was chosen is derived’ deleted. still, inserted from the above the line. necessarily, inserted from the above the line. certain, followed by ‘and’ deleted. and covered, inserted from the above the line. all, followed by ‘in’ deleted. breed, followed by ‘in’ deleted. natural, inserted from the above the line. under, followed by ‘his’ deleted. Ruines, followed by ‘of others’ deleted. communicates, followed by ‘all ‘deleted. while he toyls, inserted from the above the line. He, inserted from the above the line. good, followed by ‘that’ deleted. He, inserted from the above the line. he, inserted from the above the line.

The Kingdom of God 293.

49

293. 293. 293. 293.

50 50 52 52

293. 59 293. 60 293. 61 293. 75 293. 77 293. 78 294. 110 294. 112 294. 115 –119 295. 129 295. 131 295. 295. 295. 295. 295. 295. 295.

145 149 157 157 157 161 162

295. 295. 295. 295. 295.

164 165 165 167 168

295. 169 295. 169 296. 296. 296. 296. 296.

173 173 189 190 192

296. 195 296. 196

511

a momentary Dream of, substituted from above the line for ‘Vanitie, altogether’ deleted. so frail. . .may be, inserted from the above the line. person, followed by ‘creat-’ deleted. it not, inserted from the above the line. especialy, Substituted from above the line for ‘Infinite’ deleted. Blood, followed by ‘and’ deleted. Cubs, MS reads ‘Gubs’. her, followed by ‘with her yong ones’ deleted. will, followed by ‘Enflame or’ deleted. will. . .but, substituted from above the line for ‘be’ deleted. fleet, followed by ‘-ing’ deleted. to, inserted from the above the line. part, followed by ‘or Kind’ deleted. for it is evident. . .of his Actions, inserted from the margin. immediatly. . .God, substituted from above the line for ‘is abov their Existence’ deleted. then theirs, substituted from above the line for ‘as the former’ deleted. without, followed by ‘occasion’ deleted. Ocean, followed by ‘or Sea’ deleted. and its pleasure is, inserted from the above the line. it self, inserted from the above the line. others, followed by ‘and’ deleted. A marvellous. . .to be, inserted from the above the line. what it is, substituted from above the line for ‘So. For’ deleted. forasmuch as, followed by ‘Operari sequitur Esse’ deleted. its, followed by ‘own’ deleted. while. . .doing good, inserted from the above the line. one, inserted from the above the line. Operations, Substituted from above the line for ‘Beams. or Ceas to doe Good’ deleted. Shines, followed by ‘far’ deleted. clearly. . .will, substituted from above the line for ‘most freely Worketh’ deleted. Divinely, followed by ‘And besides that’ deleted. good, inserted from the above the line. It, preceded by ‘it’ not deleted. Consuming, followed by ‘or Exhausting’ deleted. becaus it, ‘it’ substituted from above the line for ‘infinit and Eternal Good’ deleted. in himself or, inserted from the above the line. it abhores, inserted from the above the line.

The Works of Thomas Traherne

512

296. 199 296. 199 296. 202 296. 297. 297. 297. 297.

204 233 243 250 252

Evil. . .to it self, inserted from the above the line. Evil done to, followed by ‘itself’ deleted. that. . .Happiness, substituted from above the line for ‘it self’ deleted. It, inserted from the above the line. that. . .exalted, substituted from above the line for ‘it’ deleted. Estate, followed by ‘by it’ deleted. that is the, substituted from above the line for ‘of’ deleted. Employment, substituted from above the line for ‘Operation’ deleted. Cap. X.

298. 298. 298.

11 12 15

298. 298.

16 17

298. 298. 298. 298. 298. 298. 298.

18 20 21 21 21 23 24

298. 298. 298. 298. 298. 298. 299. 299. 299. 299.

27 30 30 32 34 35 37 38 41 42

299. 299. 299. 299. 299. 299. 299.

42 46 49 49 52 53 53

proceed, substituted from above the line for ‘Spring’ deleted. in, followed by ‘the Way’ deleted. Calamitie, substituted from above the line for ‘Execution’ deleted. in, followed by ‘doing’ deleted. their food, substituted from above the line for ‘being Evil’ deleted. Evil Souls. . .and others, inserted from the above the line. Good, followed by ‘to it self and others’ deleted. object, followed by ‘the’ deleted. Cause, followed by ‘the’ deleted. Means and, followed by ‘the’ deleted. becaus. . .others, inserted from the above the line. nature, substituted from above the line for ‘Satisfaction’ deleted. its, substituted from above the line for ‘his’ deleted. herbs, inserted from the above the line. all the, followed by ‘Herbs and’ deleted. Object, followed by ‘is pleased, and’ deleted. It, inserted from the margin. in, Substituted from above the line for ‘and is’ deleted. itself, followed by ‘own Nature’ deleted. becometh. . .Beautifull, inserted from the above the line. whom it obligeth, inserted from the above the line. Endless, substituted from above the line for ‘Wonderfull’ deleted. all, followed by ‘his’ deleted. Occasions, followed by ‘Sweet that’ deleted. Joy, followed by ‘So’ deleted. an infinit. . .Goodness, inserted from the above the line. Repercussion, followed by ‘or Reflection’ deleted. The fountain, followed by ‘it self’ deleted. by its Beams, inserted from the above the line.

The Kingdom of God 299. 299. 299. 299. 299.

54 56 61 62 62

299. 299. 299. 299. 299. 299. 299. 299. 299. 299. 299. 299. 299. 299. 299. 300. 300. 300. 300. 300. 300. 300. 300. 300. 300. 301. 301. 301. 301. 301. 301. 302. 302. 302. 302. 302. 302. 302.

63 67 68 70 71 71 71 72 73 75 80 80 81 82 83 84 84 85 86 102 112 119 121 124 125 134 144 144 150 152 154 170 172 176 186 187 188 192

302. 193

513

again, inserted from the above the line. presence of, followed by ‘it self in’ deleted. other, substituted from above the line for ‘object’ deleted. place, and, followed by ‘hath’ deleted. whence. . .hath, substituted from above the line for ‘double joys’ deleted. as well as Joys, inserted from the above the line. Virtu, followed by ‘rusts and’ deleted. It. . .Employment, inserted from the above the line. no, followed by ‘Employment’ deleted. Goodness, followed by ‘truly’ deleted. why, followed by ‘these’ deleted. be, inserted from the above the line. there, followed by ‘appear in like manner’ deleted. God, substituted from above the line for ‘him’ deleted. visible, followed by ‘and’ deleted. Dreaming, followed by ‘and’ deleted. and its, inserted from the above the line. Securitie, followed by ‘is’ deleted. Lukewarmness, Indifference, inserted from the above the line. fervor, followed by ‘and’ deleted. So, followed by ‘violent’ deleted. Irresistible, followed by ‘that’ deleted. that by. . .violence, inserted from the above the line. Desire, followed by ‘only’ deleted. Ardor, followed by ‘Desire’ deleted. Love, followed by ‘alone’ deleted. Perfection, followed by ‘also’ deleted. its, followed by ‘own’ deleted. in, followed by ‘all’ deleted. it, inserted from the above the line. Neighbor, MS reads ‘Neigbor’. Goodness, followed by ‘Imaginable’ deleted. despite, followed by ‘that is’ deleted. who. . .infinit Goodness, inserted from the above the line. nay. . .to us, inserted from the above the line. It, preceded by ‘And’ deleted. Gate, followed by ‘and occasion’ deleted. Neighbor, MS reads ‘Neigbor’. thou, inserted from the above the line. Tender, followed by ‘and Sensible’ deleted. receiving the, followed by ‘stripes and’ deleted. be made. . .us, and, inserted from the above the line. to it self, substituted from above the line for ‘we may do it’ deleted. greater, inserted from the above the line.

The Works of Thomas Traherne

514

302. 302. 302. 302. 302.

193 193 194 195 201 –207

Glory, followed by ‘it is’ deleted. leaveth, followed by ‘so’ deleted. for, substituted from above the line for ‘and’ deleted. be, followed by ‘false and’ deleted. To do infinit Good. . .guilty one, inserted from the bottom and top of the page. Cap. XI.

305. 305. 305. 305. 305. 305. 305. 305. 305. 305. 305. 305. 305. 305. 305. 305. 305.

3 6 9 9 10 11 14 15 16 17 22 22 23 25 28 29 31

305. 305. 305. 306. 306. 306. 306. 306. 307. 307. 307. 307. 307. 308. 308. 309. 309. 309.

31 33 35 41 50 54 64 76 101 106 110 116 118 151 160 176 187 190

more, followed by ‘true and’ deleted. without, followed by ‘dance up and down and’ deleted. Neurospasts, MS reads ‘Neuropasts’. Neurospasts, followed by ‘or Puppets’ deleted. without, inserted from the above the line. within: but, inserted from the above the line. a, substituted from above the line for ‘the’ deleted. all, inserted from the above the line. Law, followed by ‘of the Spirit of Life’ deleted. Law, substituted from above the line for ‘one’ deleted. Sarah, followed by ‘the free woman’ deleted. free Woman shall, inserted from the above the line. for multitude, inserted from the above the line. it. . .to, substituted from above the line for ‘by’ deleted. it unites, substituted from above the line for ‘Joyns’ deleted. also, inserted from the above the line. and. . .listeth, substituted from above the line for ‘Lust and’ deleted. that, followed by ‘crowds and’ deleted. Univers, preceded by ‘whole’ deleted. given, followed by ‘and’ deleted. Enjoyments, inserted from the above the line. turnes a, Followed by ‘whole’ deleted. Courtiers, followed by ‘and Lovers’ deleted. Banishment, followed by ‘and’ deleted. what, inserted from the above the line. thee, inserted from the above the line. holy, MS reads ‘oly’. thy, substituted from above the line for ‘the’ deleted. Milk of, followed by ‘many Generations’ deleted. Earth, preceded by ‘ye’ deleted. his, inserted from the above the line. it, inserted from the above the line. our, substituted from above the line for ‘perfect’ deleted. also, substituted from above the line for ‘most’ deleted. which, inserted from the above the line.

The Kingdom of God 309. 190

515

own, inserted from the above the line. Cap. XII.

Title 310. 310. 310. 310. 310. 310. 310. 310. 310. 310. 310. 310. 310. 310. 311. 311. 311. 311. 311.

1 2 2 2 3 4 5 5 7 8 9 10 27 28 36 38 42 45 46

311. 311. 311. 311.

52 52 53 55

311. 311. 311. 311. 311. 311. 312. 312. 312. 312. 312. 312. 312. 312. 312.

65 65 69 77 77 81 85 93 93 100 101 102 103 105 106

That. . .one, substituted from the margin for ‘Of the Love of God what Influence it hath upon all his Works’ deleted. is Love, followed by ‘and’ deleted. Wisdom and, inserted from the above the line. Violence, followed by ‘and’ deleted. Blessedness, followed by ‘and’ deleted. desires, followed by ‘in the most perfect union’ deleted. should, substituted from above the line for ‘Shall’ deleted. before, followed by ‘we fell’ deleted. after, followed by ‘-ward’ deleted. in, followed by ‘giving’ deleted. it, inserted from the above the line. with, inserted from the above the line. all our, inserted from the above the line. Works, inserted from the above the line. his Work, substituted from above the line for ‘it’ deleted. vex, substituted from above the line for ‘hate’ deleted. himself, followed by ‘and tis realy impossible’ deleted. Evil. . .them, inserted from the above the line. Hatred, preceded by ‘The’ deleted. displeasing, substituted from above the line for ‘vexing’ deleted. Evil, substituted from above the line for ‘it’ deleted. selves: becaus, preceded by ‘or’ deleted. to us, inserted from the above the line. might, followed by ‘be Happy in them, that it’ deleted; and followed by ‘that it might’ not deleted. Capable, followed by ‘and Sensible’ deleted. Lovers, preceded by ‘in’ deleted. Hatred and, preceded by ‘pain, or’ deleted. Enjoyments, followed by ‘and’ deleted. It, inserted from the above the line. and, followed by ‘to them’ deleted. Happiness is, followed ‘his own’ deleted. importeth, followed by ‘and promiseth’ deleted. Anxiety, followed by ‘and care’ deleted. It solely. . .Bliss, inserted from the above the line. intendeth its, followed by ‘objects’ deleted. object, followed by ‘freely’ deleted. Its own. . .objects Bliss, inserted from the above the line. intended, followed by ‘and designed’ deleted. Indivisible, followed by ‘and’ deleted.

The Works of Thomas Traherne

516

312. 312. 312. 312. 312. 312. 312. 313. 313. 313. 313. 313.

106 109 112 113 119 120 126 130 130 131 131 138

313. 313. 313. 313. 313. 313. 313. 313. 313. 313. 313. 313. 313. 313. 314.

140 141 141 141 143 149 151 152 152 153 154 161 164 165 191

yet, followed by ‘it’ deleted. the, substituted from above the line for ‘its own’ deleted. with, inserted from the above the line. It. . .same, inserted from the above the line. pleasures, followed by ‘and’ deleted. Nature, substituted from above the line for ‘own’ deleted. we, followed by ‘taste and’ deleted. Blind, followed by ‘our’ deleted. Sin, followed by ‘and poverty’ deleted. abuses, followed by ‘and’ deleted. base, followed by ‘-ness of’ deleted. at first, and, substituted from above the line for ‘when we’ deleted. fall, followed by ‘down’ deleted. Laps, followed by ‘Is it not as likely’ deleted. down, followed by ‘to Dance’ deleted. Showre, followed by ‘or’ deleted. infinit, followed by ‘Lov’ deleted. Shades, followed by ‘us’ deleted. Grass, followed by ‘It’ deleted. Happiness, followed by ‘and’ deleted. melts, followed by ‘the’ deleted. Fountaines, followed by ‘and’ deleted. River, followed by ‘It’ deleted. incorporates, followed by ‘it self’ deleted. hid, Substituted from above the line for ‘Heard’ deleted. and, followed by ‘my’ deleted. with, followed by ‘the’ deleted. Cap. XIII.

315. 315. 315. 315. 315.

5 5 6 6 6

315. 315. 315. 315. 315. 315. 315. 316. 316.

8 9 13 21 22 35 36 38 41

of his, followed by ‘Infinit’ deleted. Life, followed by ‘in’ deleted. good, followed by ‘in’ deleted. and in. . .same, inserted from the above the line. all other Things, substituted from above the line for ‘them’ deleted. Greatness, followed by ‘Especialy’ deleted. his Blessedness. . .consisteth, inserted from the above the line. then, inserted from the above the line. and He, followed by ‘as well as they’ deleted. are, followed by ‘Infinite and’ deleted. the Godhead, substituted from above the line for ‘it’ deleted. His Essence, substituted from above the line for ‘it’ deleted. such an Essence, substituted from above the line for ‘it’ deleted. are, followed by ‘united into’ deleted.

The Kingdom of God 316. 316. 316. 316.

43 45 49 49

316.

50

316. 316. 316. 316.

51 55 60 60

316. 316. 317. 317. 317. 317. 317. 317. 317. 317. 317. 317. 317. 317. 317.

62 65 85 85 92 93 93 96 117 121 123 124 125 125 126

317. 317. 318. 318.

127 127 128 133

318. 133 318. 134 318. 318. 318. 318. 318. 318. 318.

135 136 137 140 146 147 151

318. 152

517

and its, ‘its’ inserted from the above the line. and what, followed by ‘is’ deleted. can, substituted from above the line for ‘are’ deleted. reckoned up, substituted from above the line for ‘consummated’ deleted. one by one, substituted from above the line for ‘by Division’ deleted. then that. . .speaking, inserted from the above the line. in, Substituted from above the line for ‘to’ deleted. too, inserted from the above the line. as. . .residue, substituted from above the line for ‘in like Manner’ deleted. Of, preceded by ‘And’ deleted. Glory, followed by ‘and Blessedness’ deleted. Light, followed by ‘and’ deleted. Heat, followed by ‘and’ deleted. while, inserted from the above the line. Engines, followed by ‘are’ deleted. are, inserted from the above the line. for God. . .at all, inserted from the above the line. profitable, followed by ‘Good’ deleted. is Essential. . .and to be, inserted from the above the line. is the. . .therof, inserted from the above the line. of, substituted from above the line for ‘and’ deleted. The, preceded by ‘And’ deleted. of his, followed by ‘Infinitly, and’ deleted. the same, substituted from above the line for ‘what is acknowledged’ deleted. know, followed by ‘added to our Knowledge’ deleted. is, followed by ‘Infinitely’ deleted. be, followed by ‘Infinitly’ deleted. with. . .pleasure, substituted from above the line for ‘Infinitely’ deleted. in all. . .which are, substituted from above the line for ‘and is’ deleted. us to him, followed by ‘while it delighteth us, besides all the Benefit it first affordeth him becaus’ deleted. and to him. . .enjoyed, inserted from the above the line. Mysteries, followed by ‘Curiosities’ deleted. The, preceded by ‘And’ deleted. and, inserted from the above the line. So is there, followed by ‘here’ deleted. here, inserted from the above the line. growth. . .and, substituted from above the line for ‘Excess of’ deleted. Pleasure, followed by ‘The Reaction is Eternal Now’ deleted.

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318. 318. 318. 318. 318. 318. 318. 318. 318. 318. 318. 318. 318. 318. 318. 318. 318.

152 153 154 155 155 157 157 160 161 162 163 163 163 164 164 165 166

318. 168 318. 169 318. 170 318. 318. 318. 318. 318. 319. 319. 319. 319. 319.

170 171 172 172 173 184 186 187 188 190

319. 319. 319. 319. 320. 320. 320. 320. 320. 320. 320. 320. 320.

198 200 206 216 218 219 221 226 227 228 223 235 239

productive, followed by ‘and’ deleted. It, inserted from the above the line. us, inserted from the above the line. on whose. . .depend, inserted from the above the line. delightfull we are, followed by ‘made’ deleted. happy, followed by ‘is he’ deleted. and, followed by ‘the’ deleted. Growth, followed by ‘and Generation’ deleted. first, followed by ‘Moment’ deleted. Their Beauty, followed by ‘in an Instant’ deleted. the Beauty, followed by ‘of the same’ deleted. must, followed by ‘needs’ deleted. fervor and, inserted from the above the line. therunto, followed by ‘them’ deleted. it, preceded by ‘for’ deleted. we are, followed by ‘infinitly’ deleted. and the measure. . .of our Lov, substituted from above the line for ‘Becaus he is the object whom we Lov in all’ deleted. appearing. . .enjoyed, inserted from the above the line. in us, inserted from the above the line. with. . .Lov, substituted from above the line for ‘and rewarded’ deleted. loveth, followed by ‘it again’ deleted. The, preceded by ‘And’ deleted. our Lov, substituted from above the line for ‘it’ deleted. in us, inserted from the margin. it proceeds, inserted from the above the line. Prospect, substituted from above the line for ‘presept’ deleted. Body, substituted from above the line for ‘Man’ deleted. and. . .Soul, substituted from above the line for ‘in it’ deleted. the Organ by, inserted from the above the line. the Body, substituted from above the line for ‘Continuance’ deleted. Estates, followed by ‘are Spent’ deleted. use, followed by ‘of it’ deleted. Wise, followed by ‘and profitable’ deleted. com, followed by ‘unto its’ deleted; but maintained. becaus he, substituted from above the line for ‘and’ deleted. and hath. . .before, inserted from the above the line. Immutabilitie. . .in perfection. themselves, followed by ‘but’ deleted. places, followed by ‘for’ deleted. Quiet and, inserted from the above the line. Motion, followed by ‘and quiet’ deleted. joyfull, substituted from above the line for ‘faithfull’ deleted. Lord, followed by ‘And’ deleted.

The Kingdom of God 320. 239 320. 240

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All, preceded by ‘And’ deleted. fear and, inserted from the above the line. Cap. XIV.

321. 321. 321. 321.

1 1 4 5

321. 321. 321. 321. 321. 321. 321. 321. 321. 321. 321. 321. 322. 322. 322. 322. 322. 322. 322. 322. 322.

8 9 12 18 24 28 29 30 34 36 36 37 46 46 47 48 49 51 52 53 53

322. 322. 322. 322.

55 56 57 59

322.

60

322.

62

322. 322.

63 64

322.

66

God, how, substituted from above the line for ‘and’ deleted. how, Glory, substituted from above the line for ‘and’ deleted. becaus, followed by ‘of’ deleted. the nature of, substituted from above the line for ‘becaus’ deleted. in his offspring, inserted from the above the line be, followed by ‘Kinds and’ deleted. stiled, inserted from the above the line. Endless, substituted from above the line for ‘Infinit’ deleted. while, ink blot obscures word. then, followed by ‘in’ deleted. Triumph, followed by ‘and’ deleted. attended with, inserted from the above the line. Mysterious, followed by ‘and’ deleted. Estate, followed by ‘For as he’ deleted. whole, inserted from the above the line. by the. . .do, inserted from the above the line. therunto, inserted from the above the line. giving he, followed by ‘createth and’ deleted. for he. . .them away, inserted from the above the line. Infinit, followed by ‘in imparting it to us’ deleted. his glory. . .acknowledged, inserted from the above the line. in anothers possession, inserted from the above the line. Gold, followed by ‘or cloathes’ deleted. him, followed by ‘in a’ deleted. in the person of his Beloved, substituted from above the line for ‘place’ deleted. rich and, inserted from the above the line. his, inserted from the above the line. that is. . .fruition, inserted from the above the line. being rendered fully, substituted from above the line for ‘and more truly’ deleted. proper, substituted from above the line for ‘Relations and’ deleted. doth him. . .best enjoyed, substituted from above the line for ‘is his Enjoyment’ deleted. adorneth, followed by ‘Beautifieth, and delighteth’ deleted. then if he. . . Possession of it, substituted from above the line for ‘prepareth it for him’ deleted. Robes, substituted from above the line for ‘Attires’ deleted.

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322.

67

322. 322.

68 81

323. 323. 323. 323.

93 97 94 95

323.

98

323. 100 323. 101 323. 323. 323. 323. 323. 323. 323.

104 109 110 110 111 112 117

323. 323. 323. 323. 323. 323. 323. 323. 323.

118 119 120 121 122 124 124 125 127

323. 323. 324. 324. 324.

127 127 129 130 131 –133

324. 132 324. 134 324. 137 324. 141 325. 194

Attires, substituted from above the line for ‘Ornaments’ deleted. it, inserted from the above the line. concerning, substituted from above the line for ‘between’ deleted. His, substituted from above the line for ‘The’ deleted. And, followed by ‘a Man’ deleted. he, inserted from the above the line. his Interests. . .own Person, substituted from above the line for ‘in that’ deleted. cleav. . .Wife, substituted from above the line for ‘be happy in her’ deleted. He, preceded by ‘The’ deleted. unto God. . .own Contentment, substituted from above the line for ‘to Divine objects’ deleted. God, followed by ‘and others’ deleted. fully, inserted from the above the line. incredible, inserted from the above the line. We, preceded by ‘And’ deleted. so, followed by ‘too’ deleted. to, followed by ‘make them sensible of his Lov’ deleted. Glory, followed by ‘made himself obnoxious to his Fathers wrath’ deleted. Mysterie, preceded by ‘great’ deleted. safely, inserted from the margin. may, followed by ‘Safely’ deleted. safely, inserted from the above the line. The Lov. . .Objects, inserted from the above the line doth, inserted from the above the line. God, followed by ‘wholy’ deleted. so much. . .unto all, inserted from the above the line. great, substituted from above the line for ‘communicativ’ deleted. is, inserted from the above the line. his Wisdom, followed by ‘And’ deleted. that Wisdom, followed by ‘And’ deleted. our Joys, followed by ‘and’ deleted. all which by. . .of our Lov, inserted from the above the line and from the margin. all, followed by ‘he’ deleted. fitly be. . .can he do, substituted from above the line for ‘for us, for he can do no’ deleted. it, substituted from above the line for ‘our Happiness’ deleted. which, followed by ‘which’ undeleted. is, followed by ‘all Act’ deleted.

The Kingdom of God 325. 325. 325. 325. 325. 325. 325. 325. 325. 325. 325. 325.

195 198 200 202 203 205 205 206 208 209 210 211

521

begetting, followed by ‘it self’ deleted. Father, followed by ‘and’ deleted. Eternal, followed by ‘I Know that’ deleted. Glory, preceded by ‘I Know’ deleted. yet, followed by ‘is it’ deleted. tho, followed by ‘it is’ deleted. and, inserted from the above the line. pure, followed by ‘and Simple’ deleted. Creatures, followed by ‘Infinitely Happy’ deleted. Riches, followed by ‘and’ deleted. exceeding, inserted from the above the line. and therfore. . .theirs, inserted from the above the line. Cap. XV.

326. 326. 326. 326. 326. 326. 326. 326.

1 2 2 3 4 6 6 –8 12

326. 326. 326. 326. 326. 326. 326. 326.

13 20 21 23 32 33 35 36

327. 327. 327. 327. 327. 327. 327. 327. 327. 327.

40 41 44 44 45 45 45 46 47 49

327.

50

in it self, inserted from the above the line. it must be so, inserted from the margin. and if. . .these, inserted from the above the line. but, inserted from the above the line. That, followed by ‘Kingdom’ deleted. therfore, followed by ‘is’ not deleted. If we respect. . .friend. Now, inserted from the margin. his Image, followed by ‘his Brides his Sons and Daughters’ deleted. own, inserted from the above the line. since it, inserted from the above the line. best, followed by ‘of all possible Causes. It’ deleted. stooped, followed by ‘would’ deleted. and, inserted from the above the line. it must. . .and, inserted from the above the line. the Worse, substituted from above the line for ‘it self’ deleted. all Act, substituted from above the line for ‘wholy Exerted’ deleted. it is, inserted from the above the line. it is, inserted from the above the line. cannot be, substituted from above the line for ‘and’ deleted. but, inserted from the above the line. Thing, substituted from above the line for ‘one’ deleted. Things, substituted from above the line for ‘they’ deleted. Glorious, followed by ‘if at all finit’ deleted. if. . .perfect, inserted from the above the line. inexhausted, followed by ‘and undreinable’ deleted. Eternaly, substituted from above the line for ‘to all Eternity’ deleted. whereby, inserted from the above the line.

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327. 327.

51 51

327.

53

327. 327. 327. 327. 327. 327. 327. 327.

54 55 56 58 60 60 60 61

327. 327. 327.

61 61 63

327. 327.

65 67

327. 327. 327. 327. 327.

67 68 73 75 75

327. 327. 328. 328. 328.

78 79 83 83 83

328. 328. 328. 328.

83 85 85 86

328.

87

328. 328.

89 91 –101

Innumerable, inserted from the above the line. Satisfaction of, substituted from above the line for ‘Manifestations of Infinit Glory’ deleted. Attainments and Treasures, substituted from the margin for ‘and infinit’ deleted. Lov, preceded by ‘zealous’ deleted. Actions, followed by ‘And therfore do’ deleted. the Lov. . .Blessedness, inserted from the above the line. but, inserted from the above the line. enflamed with infinit Bounty, inserted from the above the line enflamed with, followed by ‘irresistible’ deleted. such, followed by ‘infinit’ deleted. things, followed by ‘abov all others, and determined with so much Ardor to be infinitly and Exactly Righteous in all his Ways’ deleted. Worlds, followed by ‘nor for all Eternities’ deleted. from. . .Perfection, inserted from the above the line. Excellency, substituted from above the line for ‘perfection’ deleted. That the. . .it is, inserted from the above the line. Justice, substituted from above the line for ‘Goodness’ deleted. endangered, followed by ‘and’ deleted. Essence, substituted from above the line for ‘self’ deleted. must be, inserted from the above the line. Folly, followed by ‘Madness’ deleted. observation of, followed by ‘the observation and Knowledg of’ deleted. are continued. . .Observation, inserted from the above the line. the most. . . beloved, inserted from the above the line. in, followed by ‘such’ deleted. perfect, inserted from the above the line. it would not be lovely, substituted from above the line for ‘there was no Necessity of it’ deleted. be, inserted from the above the line. Grain, followed by ‘as much’ deleted. Portions, followed by ‘and Degrees’ deleted. to giv. . .Lov is due, substituted from above the line for ‘more Lov’ deleted. to lov. . .lov, substituted from above the line for ‘to prefer the Better abov the Worse’ deleted. with the. . .Affection, inserted from the above the line. All Nature. . .and Deformitie, substituted from above the line and from the top and bottom margin for ‘It was Impossible to have a Temptation to the contrary. Do’ deleted.

The Kingdom of God 328. 328. 328. 328. 328. 328. 328.

91 92 102 105 107 108 110

328. 328. 328. 328. 328. 328. 328. 328. 328. 328. 328.

110 110 111 112 113 115 116 118 118 119 120

328. 328. 328. 328. 328. 328. 329.

120 122 122 122 122 125 128

329. 129 329. 130 329. 329. 329. 329. 329. 329. 329. 329. 329.

132 132 133 134 134 134 135 136 138

329. 139 329. 139

523

carrying, followed by ‘his’ deleted. impossible, followed by ‘to have’ deleted. not, inserted from the above the line. GOD, followed by ‘and his Righteous Actions’ deleted. another, followed by ‘up to the Heavens’ deleted. all, substituted from above the line for ‘Heavens’ deleted. it, substituted from above the line for ‘of that Depth, alone perfect, and’ deleted. Middle, followed by ‘and’ deleted. base, followed by ‘Mean’ deleted, and ‘and’ not deleted. They, inserted from the above the line. becaus Truth. . .Things, inserted from the above the line. where things. . .value, inserted from the above the line. desire, followed by ‘the violence’ deleted. real, inserted from the above the line, and Desire, inserted from the above the line. Brightness, followed by ‘they are fitly’ deleted. Dirt, followed by ‘and’ deleted. But, substituted from above the line for ‘which cannot be’ deleted. Life, followed by ‘and in whom’ deleted. doing, followed by ‘somthing’ deleted. Best of, followed by ‘all possible’ deleted. no doubt, inserted from the above the line. things, followed by ‘No doubt, but’ deleted. at once, inserted from the above the line. answered, when, substituted from above the line for ‘regarded, and’ deleted Weighed, followed by ‘all Reasons considered’ deleted. upon consideration. . .perfect Actions, inserted from the above the line. objects, followed by ‘in all Worlds’ deleted. our, followed by ‘Concomitant’ deleted. all, substituted from above the line for ‘those’ deleted. in all places, inserted from the above the line. Extent, followed by ‘in Sence, in’ deleted. and, inserted from the above the line. and, substituted from above the line for ‘in’ deleted. is, inserted from the above the line. them, to make them perfect, substituted from above the line for ‘it perfect’ deleted. There, preceded by ‘Had he not made them’ deleted. for the sake. . .the World, substituted from above the line for ‘to perswade him not to make’ deleted.

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329. 141 –143 329. 144 329. 145 329. 329. 329. 329. 329. 329. 329. 329.

147 148 148 149 152 153 154 154

329. 329. 329. 329. 329. 329. 329. 329. 329. 329.

154 155 155 155 155 156 157 158 158 160

329. 170 330. 171 330. 172 330. 174 330. 174 330. 330. 330. 330. 330. 330. 330. 330.

175 178 179 182 182 183 183 184

330. 184

forbearing. . .Life, substituted from above the line for ‘Sloth and Idleness. But all’ deleted. them, followed by ‘All Riches, all Honors’ deleted. Treasures. . .them, substituted from above the line for ‘pleasures’ deleted. Wisdom, followed by ‘and Goodness’ deleted. did, followed by ‘the Joys’ deleted. His own. . .on: and, inserted from the above the line. the, followed by ‘Infinit’ deleted. profitable, followed by ‘and’ deleted. in creating them, inserted from the above the line. Great, substituted from above the line for ‘Holy’ deleted. what he became, substituted from above the line for ‘so’ deleted. from, followed by ‘all’ deleted. he, followed by ‘so’ deleted. and, followed by ‘so’ deleted. so, inserted from the above the line. It, preceded by ‘And’ deleted. which produced all, inserted from the above the line. it, followed by ‘becaus’ deleted. and therfore. . .therin, inserted from the above the line. did, followed by ‘infinit’ deleted. perfections and, substituted from above the line for ‘infinit’ deleted. in Gods Works, inserted from the above the line. It is like, substituted from above the line for ‘Such as is’ deleted. of infinit. . .and so is, substituted from above the line for ‘the obliquitie of Sin’ deleted. and purposes, inserted from the above the line. purposes, followed by ‘relating at once to innumerable persons’ deleted. wherin the, followed by ‘Infinit’ deleted. or, followed by ‘Infinitly’ deleted. could, substituted from above the line for ‘to’ deleted. absolute, substituted from above the line for ‘Actual’ deleted. all, followed by ‘Infinities’ deleted. Excluding, followed by ‘all’ deleted. other, followed by ‘and making them Impossible’ deleted. innumerable infinities, substituted from above the line for ‘all other’ deleted. and. . .them, inserted from the above the line.

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Cap. XVI. 331. Title 331.

1

331. 331.

2 2 –5

331. 331. 331. 331.

6 8 9 10

331. 331. 331. 331. 331. 331. 331. 331. 331. 331. 331. 331. 331.

10 11 11 12 13 14 16 17 17 20 20 21 22

331. 331. 331. 331.

25 25 26 28

331. 331. 331. 331. 331. 331. 331. 331.

30 30 31 31 32 33 33 38

332.

40

Infinitie, followed by ‘If (above the line to be deleted) Almighty power/if it Infinitly Exert it Self. Its/Ends must be Endless’. wherin, followed by ‘all Knowledge, Truth, and Religion are Concerned with’ deleted. are, preceded by ‘depending on the same’ deleted. are to be. . .Essence, substituted from above the line for ‘Upon these two points hang all the law and the Prophets, GOD is Infinit. And his Goodness is his Essence’. Love, the, followed by ‘Right’ deleted. the reason. . .care, inserted from the above the line. Truth, followed by ‘that we may be saved’ deleted. Avarice. . .of, substituted from above the line for ‘Covetousness depends with’ deleted. all, followed by ‘the Motions of’ deleted. hang, inserted from the above the line. things, substituted from above the line for ‘Hindges’ deleted. Gods, followed by ‘in his’ deleted. Like. . .two, inserted from the above the line. Its valu. . .Desire, inserted from the above the line. person, followed by ‘It is his in particular’ deleted. our, followed by ‘power’ deleted. want of it, inserted from the above the line. infinit in Excellency, inserted from the above the line. is. . .is sore, substituted from above the line for ‘it is’ deleted. Afflicted, followed by ‘Certain’ deleted. its. . .Enjoyments, substituted from above the line for ‘yet’ deleted. saith, substituted from above the line for ‘does’ deleted. in it self, substituted from above the line for ‘say’ deleted. in, followed by ‘Infinit’ deleted. and. . .Bounty, substituted from above the line for ‘in his Glorious Kingdom’ deleted. within, followed by ‘it self’ deleted. beneath, followed by ‘it self’ deleted. it self, followed by ‘for our Enjoyment’ deleted. mine, followed by ‘peculiarly for ever’ deleted. do, inserted from the above the line. Foolishly, followed by ‘God knoweth’ deleted. tho. . .not, inserted from the above the line. forever, substituted from above the line for ‘all the Day’ deleted. things, substituted from above the line for ‘and’ deleted.

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332.

41

332. 332. 332.

42 43 43 –47 47 48 48 49 50 51 52 55 56 57 57 59 60 61 64 65

332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332. 332 332. 332. 332.

67 68 68 68 68 69 69 70 70 71 –74

332. 332. 332. 332. 332. 332. 333. 333.

74 77 77 78 79 81 88 92

333.

90

before, substituted from above the line for ‘and more Esteem them then’ deleted. truly, inserted from the above the line. in its freedom, inserted from the above the line. Had we. . .has them, inserted from the margin. and, inserted from the above the line. and, followed by ‘Infinit’ deleted. becaus they, inserted from the above the line. and, inserted from the above the line Ways, followed by ‘and councels’ deleted. and scorn. . .Presence, inserted from the above the line. his, followed by ‘Infinit’ deleted. Ignorant, followed by ‘we are’ deleted. most, followed by ‘Great and’ deleted. unknown, followed by ‘are thought Contemptible’ deleted. are, followed by ‘thought’ deleted. absurd, followed by ‘And’ deleted. and those. . .nature, inserted from the above the line. He, inserted from the above the line. that, substituted from above the line for ‘tho he’ deleted. by. . .finit, substituted from above the line for ‘-s thoughts by our own and’ deleted. The, followed by ‘Common’ deleted. Reason, followed by ‘and’ deleted. properties, preceded by ‘very’ deleted. our, followed by ‘own’ deleted. Souls, followed by ‘and’ deleted. involved, followed by ‘and buried’ deleted. and buried. . .Hopes are, inserted from the above the line. nipt, preceded by ‘and’ deleted. our Desires, substituted from above the line for ‘and’ deleted. with. . .yet in, inserted from the above the line and from the margin. Corruption, followed by ‘and Sloth’ deleted. Absurd, followed by ‘is its’ deleted. hinderith it, inserted from the above the line. unable, followed by ‘wholy’ deleted. wholy forever, inserted from the above the line. then. . .forever, inserted from the above the line. And yet. . .Contradiction, inserted from the above the line. and therfore. . .Operations, inserted from the above the line.

The Kingdom of God –96 333.

99

333. 101 333. 102 333. 103 333. 104 333. 105 333. 106 333. 333. 333. 333. 333.

113 117 120 121 122

333. 333. 333. 333. 333. 333. 333. 333. 334. 334. 334. 334. 334. 334. 334. 334. 334. 334. 334.

123 125 125 126 126 127 128 128 130 131 133 133 135 137 138 139 139 140 142 –144 144 145 146 148 149 151 151 153

334. 334. 334. 334. 334. 334. 334. 334.

527

yet. . .first, substituted from above the line for ‘But Suppose he Should begin with the Best first’ deleted. things, followed by ‘And then goeth on to the Means of its Atchievement’ deleted. yet his . . .once, inserted from the above the line. proceeding by, inserted from the above the line. it. . .all, substituted from above the line for ‘and so for ever, yet is’ deleted. But, followed by ‘to’ deleted. last, followed by ‘making that first, and’ deleted. which. . .he, substituted from above the line for ‘first is at last’ deleted. Creature, followed by ‘and is’ deleted. Instant, followed by ‘from all Eternity’ deleted. It is all. . .exerted, inserted from the above the line. undreinable, followed by ‘till Infinities are Attained’ deleted. all. . .attained, substituted from above the line for ‘they are all Atchieved’ deleted. Its, followed by ‘own’ deleted. which, inserted from the above the line performe, inserted from the above the line. Day, followed by ‘a year’ deleted. another. . .shall last, inserted from the above the line. Ages, followed by ‘a Myriad’ deleted. Ages, followed by ‘and Durations’ deleted. more. . .yet, inserted from the above the line. viz. . .Period, inserted from the above the line. no, followed by ‘possibility for more’ deleted. and infinitly, substituted from above the line for ‘yet’ deleted. Being, preceded by ‘Living and Intelligent’ deleted. or Ten. . .all, inserted from the above the line. his Infinity. . .else, inserted from the above the line. no, followed by ‘further’ deleted. Power, inserted from the above the line. and reacheth, inserted from the above the line. And, inserted from the above the line. for he. . .Omnipresence, inserted from the above the line. or by successions, inserted from the above the line. if he pleaseth, inserted from the above the line. especialy. . .infinit, inserted from the above the line. in. . .infinit, inserted from the above the line. perhaps, inserted from the above the line. at the same time, inserted from the above the line. evry. . .of all, inserted from the above the line. those, inserted from the above the line.

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334. 334. 334. 334. 334. 334. 334. 334. 334. 334. 334. 334.

334. 334. 335. 335. 335. 335. 335.

153 155 155 156 157 158 160 160 161 162 164 166 –174 172 173 176 178 178 178 181

335. 183 335. 183 –188 335. 188 335. 190 335. 190 335. 191 335. 196 335. 197 335. 335. 335. 335. 335. 335. 335. 336. 336. 336.

202 207 214 217 218 219 219 225 225 228

and comprize. . .and men, inserted from the above the line. all, followed by ‘the Rest’ deleted. will, followed by ‘all’ deleted in, followed by ‘Each other’ deleted. and for. . .father, inserted from the above the line. to one, inserted from the above the line. he is. . .these, inserted from the above the line. and. . .these, inserted from the above the line. alone. . .self, inserted from the above the line. joyned. . .self, inserted from the above the line. for in. . .otherwise, inserted from the above the line. given with . . .his Enjoyment, substituted from above the line and from the margin for ‘more, and all this he gives us Ever and Ever. Again in giving us all in Evry Person’ deleted. one, followed by ‘that enjoyeth the same’ deleted. own, followed by ‘Act of Enjoying’ deleted. other wise, inserted from the above the line. But, followed by ‘again’ deleted. only, substituted from above the line by ‘but’ deleted GOD, followed by ‘alone’ deleted. a God. . .infinit, substituted from above the line for ‘God’ deleted. Matter, followed by ‘and Existence; yet’ deleted. another. . .such a Body, inserted from the above the line and from the margin. Body, followed by ‘it is etc’. not deleted. (Serves as directions to return to next sentence in text.) Bulk or, inserted from the above the line. It. . .also, substituted from above the line for ‘but’ deleted. yet. . .is, substituted from above the line for ‘His Eternity is Infinit, and’ deleted. and, inserted from the above the line. in all, substituted from above the line for ‘-ly infinit, and’ deleted. illimited. . .infinit, inserted from the above the line. other, followed by ‘person’ deleted. Greatness, followed by ‘and Glory’ deleted. near, followed by ‘him’ deleted. still, inserted from the above the line. chastise. . .to, inserted from the above the line. them, followed by ‘all’ deleted. Amiable, followed by ‘and Glorious’ deleted. with. . .Greatness, inserted from the above the line. self. . .Donor, inserted from the above the line

The Kingdom of God 336. 336. 336. 336. 336.

237 239 239 242 243 –249

336. 336. 336. 336. 336. 336.

248 250 252 252 253 255

336. 336. 336. 336. 336. 336. 336. 336.

255 255 257 258 260 261 261 265

529

at any. . .Pleasure, inserted from the above the line. this, inserted from the above the line. but too. . .being, inserted from the above the line. high, inserted from the above the line. That which. . .forever Blessed, inserted from the above the line. its, substituted from above the line for ‘the’ not deleted. The, followed by ‘other’ deleted. our, inserted from the above the line. Noting, followed by ‘or Answering’ deleted. Gross, followed by ‘and Corporeal’ deleted. Two. . .that, substituted from above the line for ‘That any’ deleted. An. . .inconvenient, inserted from the above the line. be, followed by ‘Infinit’ deleted. could, substituted from above the line for ‘can’ deleted. were, substituted from above the line for ‘be’ deleted. transcendent, followed by ‘and Activ, and powerfull’ deleted. and, inserted from the above the line. in one man, inserted from the above the line. Emanations, substituted from above the line for ‘Effects’ deleted. Cap. XVII.

337. 337. 337. 337.

2 2 2 3

337. 337.

3 3

337. 337. 337. 337. 337. 337. 337. 337. 337 337. 337.

5 5 6 7 7 8 9 9 11 12 16

and, inserted from the above the line of God, his, inserted from the above the line. his, substituted from above the line for ‘the’ deleted. perfection, followed by ‘of God in all his Blessedness’ deleted. Brightly, followed by ‘and Shine so apparently’ deleted. his face as it were, substituted from above the line for ‘the face of God’ deleted. Highness, followed by ‘is present’ deleted. is apparent, inserted from the above the line. away, followed by ‘The Effect is like the Cause’ deleted. glory, substituted from above the line for ‘Honor’ deleted. his, followed by ‘Infinit and Eternal’ deleted. the joy, ‘the’ substituted from above the line for ‘and’ deleted. Nations, substituted from above the line for ‘ages’ deleted. Honor, substituted from above the line for ‘Glory’ deleted. all, inserted from the above the line. of, followed by ‘Evry’ deleted. Inaccessible, followed by ‘Like the Incarnation of GOD!’ deleted.

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337. 337. 337.

17 17 24

337. 337.

27 27

337. 337. 337. 337.

27 28 28 29

337.

30

337.

30

337.

33

337. 337. 338. 338. 338. 338. 338. 338. 338. 338. 338. 338. 338. 338.

37 37 39 45 60 62 63 63 64 65 67 70 71 71

338. 338. 338. 338.

73 74 75 77

338. 338. 338. 338.

78 79 81 81

as it were, inserted from the above the line. Body, followed by ‘as it were’ deleted. transcendent, substituted from above the line for ‘an Infinit’ deleted. the Stream. . .fountain, inserted from the above the line. fountain, followed by ‘For the Life and Strength of the Author are in’ deleted. Image, followed by ‘which’ deleted. picture, followed by ‘as a Stamp to the Seal’ deleted. It. . .him, inserted from the above the line. Highness, followed by ‘being in himself, but His Greatness’ deleted. which is, substituted from above the line for ‘This being’ deleted. Husband, substituted from above the line for ‘God, his Ornament and Crown, his Beauty and Perfection Can she Chuse but be Perfect. That is the Bride of the most High. That must needs be perfect wherof God is the Greatest Part’ deleted. only, followed by ‘nor as his Eys are there upon the Hearts of his people’ deleted. Godhead, followed by ‘Bodily’ deleted. in, followed by ‘all’ deleted. Wisdom, followed by ‘Lodges’ deleted. his, inserted from the above the line. then. . .governed, inserted from the above the line. then meer Possibilities, inserted from the above the line. are, followed by ‘Infinit and Actualy’ deleted. Sickness, followed by ‘and Disease’ deleted. a disease, substituted from above the line for ‘and’ deleted. is, followed by ‘an Apostasie and’ deleted. for if. . .the other, inserted from the above the line. are, followed by ‘things’ deleted. bec., substituted from above the line for ‘for’ deleted. what they are, substituted from above the line for ‘only Possible’ deleted. Nor, preceded by ‘and’ deleted. is, followed by ‘Infinitly’ deleted. meerly. . .Act, inserted from the above the line. a Strange. . .forever, substituted from above the line for ‘a Paradox. It will be a Joy in Heaven when Seen and Easy’ deleted. are, followed by ‘good and’ deleted. them, followed by ‘For they are better’ deleted. they are better, inserted from the above the line. meer, inserted from the above the line.

The Kingdom of God 338. 339. 339. 339. 339. 339.

82 84 86 86 88 90

339. 90 339. 91 339. 92 339. 94 339. 97 339. 100 339. 102 339. 102 339. 339. 339. 339. 339. 339. 339. 339. 339. 339. 339. 339. 340. 340.

104 107 108 108 115 116 119 119 120 121 123 127 130 136

340. 340. 340. 340. 340. 340. 340. 340. 340. 340.

138 138 151 152 153 155 155 156 157 157

340. 340. 340. 340.

158 158 158 162

531

as they. . .to be, inserted from the above the line. right, followed by ‘and’ deleted. Depth, followed by ‘as well’ deleted. and in . . .unconceivable, inserted from the above the line. it, followed by ‘It is Infinitly deep in them, becaus’ deleted. all in all, followed by ‘But however disputable that be, this is clear’ deleted. Impossibles, followed by ‘in all Spaces’ deleted. too, and. . .it, inserted from the above the line. in mysterious Varietie, inserted from the above the line. Eternal, followed by ‘Seeth them’ deleted. in variety, inserted from the above the line. These. . .whatsoever, inserted from the above the line. those. . .sacred, inserted from the above the line. Wisdom and, substituted from above the line for ‘Infinit Power, allmighty’ deleted. God, followed by ‘and the Similitudes in Man’ deleted. be, followed by ‘Infinitly’ deleted. and, followed by ‘infinit in’ deleted. needs, inserted from the above the line. is infinite. . .Consequence, inserted from the above the line. illimited, substituted from above the line for ‘Infinit’ deleted. nor, inserted from the above the line. in, followed by ‘the’ deleted. thing, substituted from above the line for ‘object’ deleted. the, followed by ‘Worth and’ deleted. and, inserted from the above the line. do, inserted from the above the line. Esteem, followed by ‘them’ deleted. infinit, followed by ‘the change being most Stable, becaus Eternal’ deleted. and the, followed by ‘outward’ deleted. effect, followed by ‘is’ deleted. with, followed by ‘its’ deleted. mean, followed by ‘and base’ deleted. as it were, inserted from the above the line. Living Streams of, inserted from the above the line. Silver, followed by ‘and Pearl’ deleted. Life, followed by ‘and Light’ deleted. Exceeding, followed by ‘his Omnipresence’ deleted. his. . .illimited, substituted from above the line for ‘it an Infinit’ deleted. Pleasure, followed by ‘which yet is’ deleted. Easy, followed by ‘nevertheless’ deleted. fill, substituted from above the line for ‘choak’ deleted. that is, followed by ‘there’ deleted.

The Works of Thomas Traherne

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340. 162 340. 164 340. 340. 340. 340. 340. 340. 340. 340.

165 165 166 166 166 167 169 169

340. 340. 340. 340. 340.

169 169 171 171 173

and extendeth, inserted from the above the line. evry where, substituted from above the line for ‘there’ deleted. Things, followed by ‘And that’ deleted. it is most glorious, inserted from the above the line. Wisdom, followed by ‘is there’ deleted. Goodness, followed by ‘there, there is’ deleted. his, substituted from above the line for ‘and’ deleted. and, followed by ‘all’ deleted. is fraught, inserted from the above the line. and delightful, substituted from above the line for ‘of’ deleted. All, preceded by ‘And’ deleted. which are made, inserted from the above the line. within, followed by ‘us’ deleted. whose, substituted from above the line for ‘and’ deleted. our, followed by ‘deepest’ deleted. Cap. XVIII

341. 341. 341. 341. 341. 341. 341. 341. 341. 341. 341. 341. 341. 341. 341. 341.

8 8 9 10 13 14 16 17 17 17 18 18 19 23 30 32

341. 342.

32 41

342.

43

342. 342.

49 49

342.

50

part of, followed by ‘the Matter’ deleted; and ‘of’ not deleted. it, substituted from above the line for ‘his’ deleted. it, substituted from above the line for ‘the Matter’ deleted. Essence, followed by ‘of their Soules and Bodies’ deleted. are, followed by ‘limited’ deleted. Angels, followed by ‘and’ deleted. King, followed by ‘himself’ deleted. in, substituted from above the line for ‘and’ deleted. and Glory, inserted from above the line. his, followed by ‘own’ deleted. Household, MS reads ‘Houshhold’. Quintessence, followed by ‘and the Extract’ deleted. Extraordinary, followed by ‘Great’ deleted. Metaphysical, inserted from the above the line Tangible Existence, inserted from the above the line. Matter in, substituted from above the line for ‘we are Able to conceiv [. . .] in’ deleted. it self, followed by ‘it’ deleted. evry. . .which, substituted from above the line for ‘but every part into which it is Divided’ deleted. Capacities, substituted from above the line for ‘Existences’ deleted. loose, substituted from above the line for ‘lost’ deleted. Estate, followed by ‘in order of Time they had been before the World . . .undeteminable’ deleted. Sands, followed by ‘or more properly Indivisible’ deleted.

The Kingdom of God 342.

50

342.

50

342.

51

342. 342. 342. 342. 342.

54 54 54 55 59

342. 342.

59 61

342. 342. 342. 342. 342.

62 65 66 69 69

342. 342.

76 76

342.

77

342. 342. 342. 342. 342. 343. 343. 343. 343. 343. 343. 343. 343. 343. 343. 343. 343. 343. 343. 343.

78 78 79 80 81 82 87 89 92 92 99 102 104 105 111 111 113 114 114 114

533

or, substituted from above the line for ‘or more properly Indivisible’ deleted. dispersed, substituted from above the line for ‘Sprinkled’ deleted. before. . .time, substituted from above the line for ‘realy distant and divers from each other’ deleted. Masse, preceded by ‘Lump or’ deleted. Chaos, preceded by ‘which was a’ deleted. we, preceded by ‘voyd of Beauty and Form’ deleted. Nature, followed by ‘only’ deleted. intire, substituted from above the line for ‘unconfused’ deleted. evry one, inserted from the above the line. truly Atoms, substituted from above the line for ‘Entirely themselves’ deleted. Contact, substituted from above the line for ‘union’ deleted. therfore, inserted from the above the line. Dimensions, followed by ‘or’ deleted. Matter is, followed by ‘at’ deleted. For all Matter, substituted from above the line for ‘And all’ deleted. When, followed by ‘ever’ deleted. in. . .small, substituted from above the line for ‘Abilitie’ deleted. the. . .which, substituted from above the line for ‘when’ deleted. being, substituted from above the line for ‘into’ deleted. in number, substituted from above the line for ‘Parts’ deleted. so, substituted from above the line for ‘Infinitly’ deleted. in a. . .Order, inserted from the above the line, pleas, followed by ‘it is able’ deleted. in the moment. . .united, inserted from the above the line. as, followed by ‘in things infinitly’ deleted. as, substituted from above the line for ‘which’ deleted. Earth, followed by ‘and’ deleted. all, followed by ‘the’ deleted. an Atom is, inserted from the above the line in nature, inserted from the above the line. then, inserted from the above the line. If, preceded by ‘And’ deleted. thence they may, inserted from the above the line. forth, followed by ‘from thence’ deleted. yet, substituted from above the line for ‘but’ deleted. therfore, substituted from above the line for ‘ought’ deleted. ought, inserted from the above the line. as, inserted from the above the line.

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343. 116 343. 118 343. 121 344. 344. 344. 344. 344. 344. 344. 344. 344. 344. 344. 344. 344. 344. 344. 344. 344.

129 129 130 131 135 135 136 139 144 145 145 145 146 147 147 149 149

344. 344. 344. 344. 344. 344. 344. 344. 344. 344. 344. 344. 344. 344.

151 151 153 154 155 157 158 159 159 161 163 163 164 164

345. 166 345. 345. 345. 345. 345. 345. 345.

166 168 175 177 177 178 179

Mite, followed by ‘or Atom in the Air’ deleted. as, followed by ‘Commonly seen, and as’ deleted. one of these, substituted from above the line for ‘Atom so sacred’ deleted. of, followed by ‘an’ deleted. Atoms, followed by ‘Existence’ deleted. them, substituted from above the line for ‘it’ deleted. For, inserted from the above the line. it, followed by ‘His will’ deleted. Nor, followed by ‘nor Arch Angel’ deleted. presence, followed by ‘or his pleasure’ deleted. opposed, followed by ‘cannot be’ deleted. his, followed by ‘litle’ deleted. and, followed by ‘Dry’ deleted. Lands, followed by ‘and Seas’ deleted. and seas, inserted from the above the line. While, preceded by ‘And’ deleted. be, followed by ‘truly’ deleted. its Being. . .Elements, and, inserted from the above the line. Yet the, substituted from above the line for ‘The’ deleted. continue. . .for, substituted from above the line for ‘change their place. But’ deleted. alterations, followed by ‘and’ deleted. is, followed by ‘Inwardly’ deleted. It continues, inserted from the above the line. Individual, followed by ‘and of’ deleted. is in it, which, inserted from the above the line. Men, followed by ‘should’ deleted. Assist, followed by ‘all’ deleted. Holy, followed by ‘and’ deleted. faithfull, followed by ‘as’ deleted. Third, followed by ‘and Distinct’ deleted. which, inserted from the margin. other new, inserted from the above the line. Bodies, followed by ‘yet’ deleted. bec. the. . .same, substituted from above the line for ‘may the Self same Parts return again, and make the same’ deleted. before, followed by ‘the same Grosser and finer parts in the same Manner united’. deleted. united. . .maner, inserted from the above the line. their Dissolution, inserted from the above the line. Now, inserted from the above the line. in nature, inserted from the above the line. in which, substituted from above the line for ‘where’ deleted. an Atom, substituted from above the line for ‘it away’ deleted. with infinit Ease, inserted from the above the line.

The Kingdom of God 345. 345. 345. 345. 345. 345.

180 182 187 189 195 196

345. 345. 346. 346. 346. 346. 346. 346. 346.

204 208 211 211 217 218 220 227 228

346. 233 346. 236 346. 238 346. 346. 346. 346. 346. 346. 346.

239 244 246 246 248 249 253 –255

346. 254 346. 259 346. 259 346. 262

535

set, inserted from the above the line. another, followed by ‘Atom’ deleted. it, followed by ‘is’ deleted. may, inserted from the above the line. for there. . .Motion, inserted from the above the line. and moving, substituted from above the line for ‘in Motion’ deleted. in the. . .are, substituted from above the line for ‘are’ deleted. or, MS reads ‘of’. worth, followed by ‘-y of’ deleted. to consider, inserted from the above the line. hath, inserted from the above the line. In, followed by ‘a’ deleted. it hath, inserted from the above the line. Monad, followed by ‘of’ deleted. consisting. . .These, substituted from above the line for ‘Tho the least of these do seem but Atoms, with’ deleted. close. . .compose, substituted from above the line for ‘Smooth and Close, are the more Solid, and united’ deleted. of any. . .without, inserted from the above the line. longer, substituted from above the line for ‘more Copious: having an Abilitie first to Mov, and then to penetrate, are able consequently to’ deleted. more or less, inserted from the above the line. especialy, inserted from the above the line. Spiritual, followed by ‘or’ deleted. Divine, followed by ‘and’ deleted. Infinit, followed by ‘composing it’ deleted. fixed, followed by ‘in them’ deleted. that which. . .they are, inserted from the above the line and from the margin. their, followed by ‘place and’ deleted. far more. . .are more, inserted from the above the line and from the margin. and, followed by ‘divided’ deleted. Atoms, followed by ‘and Material Particles’ deleted. Cap. XIX.

348. 348. 348. 348.

2 2 5 7

It is, followed by ‘an’ deleted. Easier, followed by ‘thing’ deleted. GOD, substituted from above the line for ‘a Deitie’ deleted. and seemeth, ‘and’ substituted from above the line for ‘that’ deleted.

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348.

9

348. 348. 348. 348. 348. 348. 348. 348.

11 12 12 12 13 15 17 18

348. 348. 348. 348. 348. 348. 348. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349. 349.

25 27 29 33 34 35 39 40 40 42 45 45 45 47 48 54 55 57 57 60 60 61 66 70 70 72 73 73 74 76 78 80

349.

81

creat, substituted from above the line for ‘make’ deleted; substituted from above the line for ‘Creat’ deleted. Power, substituted from above the line for ‘hand’ deleted. to have, inserted from the above the line. in his thoughts, inserted from the above the line. Sake, followed by ‘and’ deleted. Goodness in, followed by ‘the Greatness of’ deleted. Glory, followed by ‘And’ deleted. I, preceded by ‘In it’ deleted. in. . .a, substituted from above the line for ‘an Effect of his Goodness, an Engine of his Wisdom a Monument of his Power’ deleted. discern, substituted from above the line for ‘reap my’ deleted. in fowls, in fishes, inserted from the above the line. is. . .be, inserted from the above the line. wherwith, substituted from above the line for ‘that’ deleted. Treasures, followed by ‘And this Indivisible Particle’ deleted. Immortal and, MS reads ‘and’ deleted. preface, followed by ‘in’ deleted. and, followed by ‘of’ deleted. which. . .of, inserted from the above the line. with, followed by ‘both’ deleted. While, substituted from above the line for ‘And’ deleted. other, followed by ‘would’ deleted. would, inserted from the above the line. be, followed by ‘a’ deleted. in their End, inserted from the above the line. Highest, followed by ‘Ends’ deleted. Let. . .Shore, inserted from the above the line. or, inserted from the above the line. with, followed by ‘the Parts of’ deleted. and, followed by ‘at last’ deleted. at last, inserted from the above the line. Beast, followed by ‘and for a time’ deleted. Vortex, followed by ‘and’ deleted. a Ray of, inserted from the above the line. suppose, inserted from the above the line. for, followed by ‘the Delight of’ deleted. Drop, followed by ‘and there’ deleted. and. . .in, inserted from the above the line. Pearl, preceded by ‘litle’ deleted. Liberty, followed by ‘and Latitude’ deleted. Animal, followed by ‘Spirits’ deleted. etc. And. . .they, substituted from above the line for ‘and of Spirits, becaus they’ deleted. Mean, followed by ‘and clasp’ deleted.

The Kingdom of God 349. 349. 349. 349. 350. 350. 350. 350. 350. 350. 350. 350. 350.

81 83 85 85 95 98 100 101 103 104 105 105 106

350. 350. 350. 350. 350. 350. 350. 351. 351. 351. 351. 351. 351.

107 109 111 113 114 123 128 130 139 142 142 148 149

351. 351. 351. 351. 351. 351. 351. 351. 351. 351.

149 149 151 151 152 153 153 153 154 156

351. 351. 351. 351. 351. 351. 351.

156 158 162 162 165 165 165

537

Immaterial, followed by ‘things’ deleted. for being. . .Dimensions, inserted from the above the line. material Spirits, inserted from the above the line. Immaterial, followed by ‘Spirits’ deleted. Light, followed by ‘and’ deleted. of the Universe, inserted from the above the line. Microcosm, followed by ‘the Sun is the Heart’ deleted. being. . .were, substituted from above the line for ‘is’ deleted. with motion, inserted from the above the line. whole, followed by ‘And’ deleted. Rapid, followed by ‘there’ deleted. Flame, followed by ‘most pure’ deleted. Beams, followed by ‘at these vast and unconceivable Distances’ deleted. the earth, inserted from the above the line. Qualities, followed by ‘and’ deleted. easily, inserted from the above the line. but, followed by ‘I proceed’ deleted. Thus. . .Bible, inserted from the above the line. som, followed by ‘others’ deleted. Reflexion, followed by ‘as the effect’ deleted. or, substituted from above the line for ‘and’ deleted. Cogent, followed by ‘and Material’ deleted. faint, followed by ‘and’ deleted. pine, followed by ‘and’ deleted. In, preceded by ‘Verily’ deleted. Operations, substituted from above the line for ‘things’ deleted. hath the Nature, followed by ‘and operation’ deleted. operations of fire, ‘fire’ inserted from the above the line. Axiom, preceded by ‘Known’ deleted. as, followed by ‘the’ deleted. Flowers, followed by ‘or’ deleted. Waters, followed by ‘or’ deleted. Bodies, or, followed by ‘perfumes and’ deleted. spices, followed by ‘and living Creatures’ deleted. yet, inserted from the above the line. Beams, followed by ‘yet of the Same Nature with that in the Sun. And’ deleted. is, inserted from the above the line. hastily, inserted from the above the line. They, substituted from above the line for ‘And’ deleted. in that vapor, inserted from the above the line. Engines. . .out, inserted from the above the line. or, Substituted from above the line for ‘nay’ deleted. Steel, followed by ‘and’ deleted.

The Works of Thomas Traherne

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351. 351. 352. 352. 352. 352. 352. 352. 352. 352. 352. 352.

165 171 176 178 178 179 181 185 185 187 190 190

352. 352. 352. 352. 352. 352. 352.

190 192 194 196 196 196 196

352. 352. 352. 352. 352. 352. 352.

197 197 198 199 199 199 200 –206

352. 207 352. 207

or, substituted from above the line for ‘and’ deleted. but, inserted from the above the line. could, substituted from above the line for ‘did’ deleted. in, inserted from the above the line. Earth, preceded by ‘The’ deleted. and were. . .Globe, inserted from the above the line. the Sun’s, substituted from above the line for ‘its’ deleted. but the, followed by ‘Star’ deleted. intirely presented, inserted from the above the line. represented, followed by ‘at least’ deleted. as great as, followed by ‘it’ deleted. imaginable, substituted from above the line for ‘a Mysterie’ deleted. Hath, preceded by ‘And’ deleted. of the thing, inserted from the above the line. undreinable and, followed by ‘so’ deleted. of the Sun, preceded by ‘and centre’ deleted. it self, inserted from the above the line. part, preceded by ‘from evry’ deleted. part. . .Sun, substituted from above the line for ‘part of it’ deleted. Heavens, followed by ‘and’ deleted. all the, followed by ‘Involved’ deleted. involved. . .Centre, inserted from the above the line. Yet, inserted from the above the line. single, inserted from the above the line. upon. . .reflecteth, inserted from the above the line. an Atom. . .and bears, substituted from above the line for ‘they return unto the Ey, or reconcentre in a Point as before as they divaricated from one. But this you will Say is no new, and Continued Effusion: The Eruption of Matter and of the Bowels of the First Particle may be spent, Were it not. However it is a Wonderfull Thing that all the Parts of the Heavens Should Concentre in the Ey, and all the World appear (If it were Not for the Interposition of the Opaque orbs) in evry Point of Air. A Great Intimation of his Omnipresent Nature, who is wholy evry where, and of his Mysterious proceeding, who proceeding to all his Creatures returneth with them all to evry Soul: and Without Interposition Maketh his Kingdom the Apparent object of evry Ey, and the peculiar Enjoyment of evry Person. His Work being as Communicativ almost, as himself, But this is not all’ deleted. the Image. . .For, inserted from the above the line. Heavens, followed by ‘wherever it may be seen’ deleted.

The Kingdom of God 352. 209 352. 209 352. 210 352. 210 352. 210 352. 213 352. 352. 352. 352. 352. 352.

214 215 216 216 216 216

353. 353. 353. 353. 353. 353. 353. 353. 353. 353. 353. 353. 353.

218 219 228 230 233 233 234 234 235 241 245 245 249

353. 353. 353. 353.

255 255 260 260

353. 261 354. 266 –272 354. 354. 354. 354. 354. 354.

273 274 281 281 282 285 –292

539

it self, followed by ‘and’ deleted. Named, followed by ‘in it’ deleted. they, substituted from above the line for ‘from every Point of the Skie, it Spreads again over all the World, and’ deleted. Communicate, followed by ‘it self, and’ deleted. Point, followed by ‘it’ deleted. part. . .filling, substituted from above the line for ‘which filled’ deleted. and. . .it, substituted from above the line for ‘is’ deleted. again, followed by ‘Nay further’ deleted. afterward, inserted from the above the line. a new, inserted from the above the line. Refraction, followed by ‘and’ deleted. more. . .visible, substituted from above the line for ‘Parts’ deleted. know, followed by ‘and’ deleted. being, substituted from above the line for ‘is’ deleted. Natural, followed by ‘-ly ordinary’ deleted. as if it were, inserted from the above the line. Stranger, followed by ‘while it is in the Air, nay’ deleted. it, substituted from above the line for ‘yet’ deleted. hard, followed by ‘and’ deleted. deep, followed by ‘and passing through all Bodies’ deleted. passing. . .them, inserted from the above the line. return unto it, followed by ‘And’ deleted. subtill, followed by ‘and Spiritual’ deleted. flight or, inserted from the above the line. piece of solid, substituted from above the line for ‘Glaring’ deleted. that are, followed by ‘truly’ deleted. without, followed by ‘its’ deleted. person, substituted from above the line for ‘Clown’ deleted. illuminated, substituted from above the line for ‘Illimited’ deleted. Light, substituted from above the line for ‘it’ deleted. of its Beams. . .fountains, inserted from above the line, the margin and bottom of the page. Undoubtedly, followed by ‘to’ deleted. Easy, followed by ‘becaus it is so’ deleted. obedient, followed by ‘tho’ deleted. First, followed by ‘Force of the’ deleted. This, substituted from above the line for ‘which’ deleted. Tho upon. . .Places, inserted from above the line and from the margin.

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354. 294 354. 294 354. 294 354. 354. 354. 354. 354. 355. 355. 355. 355. 355. 355. 355. 355. 355. 355.

298 298 305 306 306 308 308 310 310 314 321 340 343 348 348

The, inserted from the above the line. of matter, inserted from the above the line. of. . .Substance, substituted from above the line for ‘and the Antytype it self the Substance’ deleted. Light of, followed by ‘the’ deleted. Death, preceded by ‘But’ deleted. It. . .own, inserted from the above the line. Soul, followed by ‘in the Beatifick vision’ deleted. and the. . .Vision, inserted from the above the line. and the. . .it, inserted from the above the line. So, preceded by ‘yet’ deleted. Like, preceded by ‘Indeed’ deleted. Light, followed by ‘alone’ deleted. healing, followed by ‘and’ deleted. set, substituted from above the line for ‘down’ deleted. when. . .him, inserted from the above the line. one, substituted from above the line for ‘they’ deleted. it self, inserted from the above the line. Soul, followed by ‘by it self in’ deleted. Cap. XX

356.

5

356. 356. 356. 356. 356.

20 20 31 31 33

357. 357.

39 46

357. 357. 357.

46 48 51

357.

65

357.

69

357. 357. 357. 357. 357.

75 75 79 79 80

Wellspring, substituted from above the line for ‘fountain’ deleted. apparent, inserted from the above the line. true, and, followed by ‘its’ deleted. by, followed ‘willing or by’ deleted. Living, followed by ‘or by Loving’ deleted. Nature, followed by ‘most Resplendent, which is the Parent of all Beauty’ deleted. in, inserted from the above the line. And, followed by ‘in the pleasures wherwith the Soul is Delighted’ deleted. to, inserted from the above the line. Pleasures. . .Mind, inserted from the above the line Comfort, substituted from above the line for ‘Pleasure’ deleted. an. . .universal, substituted from above the line for ‘useless’ deleted. precious, substituted from above the line for ‘Glorious’ deleted. Which, followed by ‘Woe is me’ deleted. (alass. . .me), inserted from the above the line. kindly, substituted from the margin for ‘freely’ deleted. Desire, followed by ‘that we would accept them’ deleted. world, followed by ‘and Service’ deleted.

The Kingdom of God 357. 358. 358. 358. 358. 358.

80 86 96 96 97 98

358. 358. 358. 358. 358. 358. 358. 358. 358.

104 107 108 109 109 109 116 120 122

358. 123 358. 358. 358. 358.

124 125 125 127

358. 358. 358. 359. 359. 359.

127 128 129 132 146 146 –155

359. 359. 359. 359. 359. 359. 360. 360. 360. 360. 360. 360. 360.

157 161 162 166 172 172 174 175 178 184 187 187 187

541

most. . .Service the, inserted from the above the line, Honorable, followed by ‘and Glorious’ deleted. Splendor, substituted from above the line for ‘Glory’ deleted. splendor, substituted from above the line for ‘Glory’ deleted. but the, followed by ‘Joy and’ deleted. united. . .Convenience, substituted for ‘Sweetly, and Conveniently united’ deleted. His, substituted for ‘its’ deleted. profitable, followed by ‘to Creatures’ deleted. to. . .and, substituted from above the line for ‘nay’ deleted. Rayes, followed by ‘perhaps’ deleted. seemeth to be, inserted from the above the line. to be, followed by ‘is’ deleted. in the adspectable World, inserted from the above the line. for by. . .it self, inserted from the above the line. Orbe or Disk, Substituted from above the line for ‘self’ deleted. their virtues, substituted from above the line for ‘its operations’ deleted. resolv, followed by ‘all’ deleted. tho, followed by ‘they are’ deleted. Beams, followed by ‘in Glory’ deleted. End, followed by ‘of its own and their Operations: as well as the’ deleted. and, inserted from the above the line. Works, inserted from the above the line. like, inserted from the above the line. becaus. . .existence, inserted from the above the line. Shining, followed by ‘in’ deleted. he makes. . .all annihilated, substituted from above the line and the margin for ‘puts them all in Motion and operation’ deleted. well, followed by ‘the Sun’ deleted. keeps it, followed by ‘in’ deleted. God has, followed by ‘he has’ deleted. perfect, substituted from above the line for ‘Simple’ deleted. is his Act, followed by ‘and’ deleted. Essence, followed by ‘being all one’ deleted. Creatures, followed by ‘Felicity’ deleted. their sake, inserted from the above the line. without, followed by ‘any’ deleted. Glorious, followed by ‘and free’ deleted. equal to, followed by ‘all’ deleted. and splendor, inserted from the above the line. would be, inserted from the above the line.

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360. 360. 360. 360. 360. 360.

188 191 193 194 194 198

360. 201 360. 201 360. 201 360. 202 360. 202 360. 360. 361. 361. 361. 361.

204 204 222 224 225 226

361. 361. 361. 361.

227 227 230 232

361. 241 361. 241 361. 243

Kind, followed by ‘How freely’ deleted. unwittingly, followed by ‘and’ deleted. proneness, followed by ‘is a Necessity’ deleted. does, followed by ‘Shine’ deleted. a slave, substituted from above the line for ‘Passiv’ deleted. with. . .Desire, substituted from above the line for ‘Voluntarily’ deleted. Eternitie, followed by ‘he’ deleted. nothing, substituted from above the line for ‘the necessity of his Beams that’ deleted. but, substituted from above the line for ‘as’ deleted. from, followed by ‘him self’ deleted. that. . .Author, substituted from above the line for ‘and Delight were Its Author’ deleted. Lov, followed by ‘in it’ deleted. in it, inserted from the above the line. me, inserted from the above the line. Satisfyed, followed by ‘Well then’ deleted. therfore, inserted from the above the line. not. . .me, substituted from above the line for ‘what would fallest’ deleted. ever all, substituted from above the line for ‘all over-’ deleted. themselvs, inserted from the above the line. they do, inserted from the above the line. all. . .me, substituted from above the line for ‘and therunto live in Darkness’ deleted. doing service, and, inserted from the above the line. places, followed by ‘and’ deleted. very, inserted from the above the line. Cap. XXI.

362.

1

362. 362. 362.

1 1 3

362. 362. 362. 362. 362. 362.

4 5 6 7 8 10

362.

12

The World, preceded by ‘The Moon and Stars Continu the Allegorie’ deleted. God, followed by ‘is’ deleted. Stars, followed by ‘are’ deleted. so. . .it, substituted from above the line for ‘of the Saints and Angels’ deleted. some, substituted from above the line for ‘of the’ deleted. Archetypon of, followed by ‘all’ deleted. but, followed by ‘it’ deleted. Type, followed by ‘and Embleme’ deleted. of his, inserted from the above the line. Material, substituted from above the line for ‘more real’ deleted. Lov, followed by ‘and Displeasure’ deleted.

The Kingdom of God 362.

12

362. 362. 362. 362. 362. 362. 362. 362. 362. 362. 362. 362. 362. 362. 362. 362. 362. 362. 362.

13 14 15 15 15 16 17 17 17 17 17 19 19 21 25 26 33 34 34

362. 363.

34 39

363. 363. 363. 363. 363.

39 44 44 44 51

363. 363. 363. 363.

52 53 55 59

363. 363. 363. 363.

62 63 64 65

363. 363. 363. 363.

65 72 73 74

543

those. . .flow, substituted from above the line for ‘Men and Angels overflow’ deleted. also that are, followed by ‘Transcendent’ deleted. GOD, followed by ‘Blessed’ deleted. Soul, followed by ‘which’ deleted. Quenching of our, inserted from the above the line. Scriptures, followed by ‘Where’ deleted. Table, and, followed by ‘Spiritual’ deleted. Riches, followed by ‘compared to our’ deleted. Oyl, followed by ‘and’ deleted. Wine, followed by ‘and’ deleted. Attires, followed by ‘the’ deleted. or, substituted from above the line for ‘which is’ deleted. Righteousness, followed by ‘whose’ deleted. of, substituted from above the line for ‘are’ deleted. or, substituted from above the line for ‘and’ deleted. trampling all, followed by ‘terrene and’ deleted. Honey, followed by ‘and Spices’ deleted. is, inserted from the above the line. Shine, followed by ‘and they’ deleted Wise, followed by ‘are like the Brightness of the Heavens and’ deleted. are, inserted from the above the line. Palaces, followed by ‘For as much as he is Greater then earthly Kings’ deleted. Multitude, followed by ‘and far more’ deleted. Kingdoms, followed by ‘themselves’ deleted. are but, followed by ‘so many’ deleted. Gardens, followed by ‘of pleasure’ deleted. and pleasure, inserted from the above the line; followed by ‘. . .with Pleasure’ deleted. Joy and, inserted from the above the line. a World, inserted from the above the line. remove, substituted from above the line for ‘touch’ deleted. touch. . .admire, substituted from above the line for ‘Can Admire it, according to the Desert of’ deleted. Europe, and, followed by ‘in’ deleted. perhaps, inserted from the above the line. Sixty, followed by ‘and Five’ deleted. Computation, followed by ‘of the Most Skillful in the Mathematicks’ deleted. Thousand, followed by ‘two Hundred, and forty’ deleted. nay. . .confined, inserted from the above the line. That, preceded by ‘But’ deleted. most Glorious, substituted from above the line for ‘Prodigious’ deleted.

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363. 364. 364. 364. 364.

76 80 80 81 82

364. 364. 364. 364. 364. 364.

87 90 94 94 95 96

364. 98 364. 99 364. 109 364. 110 364. 364. 364. 364. 364. 364.

110 111 112 113 119 120

364. 365. 365. 365. 365. 365. 365. 365. 365. 365. 365. 365. 365. 365.

122 125 126 127 128 128 149 153 153 153 159 160 163 164

366. 173 366. 186 366. 191 366. 191

upon, substituted from above the line for ‘on’ deleted. Stupendious, inserted from the above the line. inferior, inserted from the above the line. most, inserted from the above the line. miraculous. . .Uses, substituted from above the line for ‘Stupendous’ deleted. Motions may be, followed by ‘fitly’ deleted. Councel, followed by ‘and design’ deleted. Mysterious, followed by ‘they seem’ deleted. Nations, inserted from the above the line. Becaus, preceded by ‘And’ deleted. paid. . .to, substituted from above the line for ‘Adored’ deleted. and, inserted from the above the line. they, inserted from the above the line. Wisdom, and, followed by ‘Care and’ deleted. Power, followed by ‘(and Glory and Loving Kindness)’ deleted. with his. . .Kindness, inserted from the above the line. come, substituted from above the line for ‘bring it’ deleted. North, followed by ‘into our Hemisphere?’ deleted. set, followed by ‘in the Evening’ deleted. it self, substituted from above the line for ‘the World’ deleted. enlightens, substituted from above the line for ‘Shines upon’ deleted. Moneths, followed by ‘of the yeer’ deleted. reverential Awe, inserted from the above the line. stood, followed by ‘Still, and’ deleted. pleasure, followed by ‘and’ deleted. Yet, preceded by ‘And’ deleted. mov on, followed by ‘and when’ deleted. of the. . .with, inserted from the above the line. overrule the Stars, and, inserted from the above the line. over them, followed by ‘And therefore’ deleted. therfore, inserted from the above the line in Subjection, inserted from the above the line. Moon, followed by ‘and Stars’ deleted. a wiser maner, inserted from the above the line. or alteration, substituted from above the line for ‘for his Life. And’ deleted. at. . .brought, substituted from above the line for ‘and commanded’ deleted. GOD, preceded by ‘And’ deleted. Grace, followed by ‘which he maketh with all his people’ deleted. Saith, followed by ‘Thus saith the Lord’ deleted.

The Kingdom of God 367. 367. 367. 368. 368. 368. 368.

216 223 223 257 259 261 262

545

Light, followed by ‘Ornaments’ deleted. gasp, followed by ‘and pant’ deleted. like, preceded by ‘[. . .] ready to go out’ deleted. Heaven, followed by ‘as’ deleted. Saints, followed by ‘in all those for as much as’ deleted. unto him, followed by ‘self’ deleted. adore, substituted from above the line for ‘praise’ deleted. Cap. XXII.

369.

1 –15

369. 369. 369. 369. 369. 369. 369. 369. 369. 369. 369. 369. 369. 369. 369. 369. 369. 369.

16 17 17 17 18 18 18 19 19 20 20 20 20 21 21 23 23 23

369. 369. 369. 369. 369. 369.

24 24 24 25 26 27

369. 369. 369. 369. 369. 369. 369.

28 29 29 30 31 31 33

The judicious Hooker. . .treasured by these, inserted from the margin. Becaus the, followed by ‘Curious’ deleted. the, inserted from the above the line. as they, followed by ‘hope and’ deleted. design it, followed by ‘by their Endeavors’ deleted. And many, followed by ‘Polite and’ deleted. opinion, followed by ‘by their Reasons. And’ deleted. Because, inserted from the above the line. is, inserted from the above the line. and, substituted from above the line for ‘becaus’ deleted. Nature, followed by ‘is’ deleted. in, substituted from above the line for ‘also, and ever’ deleted. God in, followed by ‘all’ deleted. becaus, inserted from the above the line. promised, followed by ‘as it were’ deleted. it self, inserted from the above the line. Reason, followed by ‘or Verisimilitie’ deleted. Shall not be, followed by ‘accounted’ deleted. to, substituted for ‘and Supposing them Truth, no Daimage nor’ deleted. if, inserted from the above the line. were true no, inserted from the above the line. Detriment can, followed by ‘Justly’ deleted. Chimera, followed by ‘and a Dream’ deleted. World, followed by ‘unjustly’ deleted. among, substituted from above the line for ‘and the residue of’ deleted. Academickes, followed by ‘etc’. deleted. moved, followed by ‘in a per [. . .]’ deleted. That, preceded by ‘And’ deleted. can never be, followed by ‘absolved, or’ deleted. That, preceded by ‘Next’ deleted. thick, followed by ‘and Solid’ deleted. stars, followed by ‘are’ deleted.

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369. 369. 370. 370. 370. 370.

34 39 41 44 44 45

370. 370. 370. 370. 370. 370.

50 51 57 58 64 65

370. 370. 370. 370. 370. 371. 371. 371. 371. 371. 371. 371. 371. 371. 371.

65 66 67 67 73 102 105 106 111 113 113 114 115 116 116

371. 371. 371. 371. 371. 371. 371. 371.

117 117 119 121 123 126 127 129

372. 372. 372. 372. 372. 372. 372.

137 142 145 152 157 158 161

Telescopes, followed by ‘that are far’ deleted infinit, followed by ‘which is the Throne of GOD’ deleted. they. . .God, inserted from the above the line. Should, followed by ‘all’ deleted. all, inserted from the above the line. point, followed by ‘such a Minute inconsiderable Centre’ deleted. at, substituted from above the line for ‘by’ deleted. which, inserted from the above the line. Globe, followed by ‘and round’ deleted. Air, followed by ‘as the Earth’ deleted. Spherical, followed by ‘or even’ deleted. seem. . .a, substituted from above the line for ‘do at a Great’ deleted. Protuberances, MS reads ‘Protruberances’. Ilands, followed by ‘and’ deleted. Point, followed by ‘of’ deleted. written a, Followed by ‘Great’ deleted. Sea, followed by ‘also are’ deleted. Sterilitie, followed by ‘And’ deleted. see them, followed by ‘And’ deleted. govern, followed by ‘them’ deleted. Services, followed by ‘out of it self’ deleted. Stoicks, followed by ‘and’ deleted. and, inserted from the above the line. to Trees, ‘to’ substituted from above the line for ‘and’ deleted. uses, and, followed by ‘Intrincecaly’ deleted. Services, followed by ‘living Creatures’ deleted. within, substituted from above the line for ‘and Enjoyments’ deleted. united and, followed by ‘and’ deleted. Sun it self, followed by ‘And this will be their Glory’ deleted. there are, followed by ‘an’ deleted. they, substituted from above the line for ‘the Stars’ deleted. think, followed by ‘it’ deleted. doth, inserted from the above the line. afar off, inserted from the above the line. spread abroad, substituted from above the line for ‘ascend’ deleted. things, followed by ‘And’ deleted. Righteousness, and, followed by ‘true Holiness’ deleted. confine his, followed by ‘Joys, and’ deleted. somthing, followed by ‘so’ deleted. thereby, inserted from the above the line. at vast. . .distances, inserted from the above the line. And as. . .other, inserted from the above the line.

The Kingdom of God 372. 372. 372. 372. 372. 373. 373. 373. 373. 373.

162 165 166 172 174 177 177 179 181 184

373. 192 373. 192 373. 196 373. 202 373. 373. 373. 373. 373. 373. 373. 373. 374.

204 204 208 213 213 213 214 214 220

374. 220 374. 226 374. 242 375. 270 375. 276 375. 283

547

Verily, followed by ‘much rather’ deleted. power is, followed by ‘wholy’ deleted. and all, followed by ‘are to delight’ deleted. evry, inserted from the above the line. Formes, and, followed by ‘Shapes, of’ deleted. more, followed by ‘Glorious’ deleted. the, substituted from above the line for ‘and’ deleted. Beautie, followed by ‘and’ deleted. Communicat, followed by ‘all’ deleted. Whatever. . .be, substituted from above the line for ‘All’ deleted. omnipresence, and, followed by ‘All’ deleted. and all. . .Treasures, inserted from the above the line. likeness, followed by ‘And that will be our Best Satisfaction’ deleted. while they do, substituted from above the line for ‘and allways’ deleted. All, preceded by ‘And’ deleted. most, inserted from the above the line. unto, substituted from above the line for ‘one to’ deleted. Two will be, followed by ‘far’ deleted. more, followed by ‘Glorious’ deleted. happily, inserted from the above the line. all these, substituted from above the line for ‘evry’ deleted. each, inserted from the above the line. Our. . .will, substituted from above the line for ‘And Caus a Joy’ deleted. answer, MS reads ‘answers’. Environed with, followed by ‘whole’ deleted. An, substituted from above the line for ‘The Skie that’ deleted. in, inserted from the above the line. Must, followed by ‘Souls and’ deleted. Treasures, substituted from above the line for ‘and’ deleted. Cap. XXIII.

376. 376. 376. 376.

9 15 19 38

377.

79

379. 135 379. 158

upon, followed by ‘Several and’ deleted. rather, inserted from the above the line. Fire. The, followed by ‘Great’ deleted. Sanchoniathon, followed by ‘Beelsman, which is in their Dialect’ deleted. unconceivable, substituted from above the line for ‘Infinit’ deleted. away, inserted from the above the line. first, inserted from the above the line.

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380. 182

Way, MS reads underscored ‘Day’ with marginal notation ‘Way’. Cap. XXIV

381. 382. 382. 382. 382.

8 43 54 72 75

383. 119 383. 124 385. 206 387. 291

as, inserted from the above the line. Bodies, followed by ‘on which’ deleted. to be, inserted from the above the line. becaus, followed by ‘to other’ deleted. Wights, MS reads underscored ‘Weights’ with marginal notation ‘Wights’. Levity, followed by ‘whose’ deleted. Key, substituted from above the line for ‘clasp’ deleted. place, followed by ‘of which I was not aware till I then saw it in its Causes’ deleted. tincture of, followed by ‘the Influence’ deleted. Cap. XXV.

388. 389. 389. 391. 391. 392. 393. 393.

2 66 66 151 155 196 218 219

Flaming, followed by ‘Fire’ deleted. all, inserted from the above the line. run, followed by ‘all’ deleted. Protraitures, MS reads ‘Portraictures’. where, substituted from above the line for ‘Way’ deleted. Benefits and, followed by ‘Labours’ deleted. Lov, inserted from the above the line. alone, followed by ‘Multitudes of Kingdoms Increas the Majesty and Glory of the King. And if his Righteous Judgments, and his Infinit Mercies, his Holy Ways, and his Glorious Works are So Sweet, and Sacred, and obligeing here, they will be the Same there; Equal Causes of Admiration and Love in themselvs, and more Great and Strong’ deleted. Cap. XXVI.

394. 16 394. 17 394. 26 396. 92 396. 95 396. 124 397. 161

spectator, followed by ‘and’ deleted. sends unto the, followed by ‘Air’ deleted. not, inserted from the above the line. Moysture, followed by ‘With Som’ deleted. Hill, followed by ‘is overtaken by more’ deleted. Benefit is it, MS reads ‘Benefit it is it’. Sawen off, MS reads ‘Sawen of’.

398. 201

But were, followed by ‘the’ deleted. Cap. XXVII.

The Kingdom of God 400.

5

400. 19 402. 107 402. 403. 403. 403. 405. 405. 405. 406. 406.

111 140 151 151 218 226 234 266 281

549

substance or Being, substituted from above the line for ‘Body’ deleted. so, inserted from the above the line. parched, substituted from the margin for ‘purchasd’ not deleted. Refresh the, followed by ‘Rivers’ deleted. or, substituted from above the line for ‘are’ deleted. from off, MS reads ‘from of’. and, inserted from the above the line. Snow, inserted from the above the line. Giv’n, followed by ‘to’ deleted. For all, substituted from above the line for ‘And in’ deleted. He, substituted from above the line for ‘And’ deleted. as he, substituted from above the line for ‘is in’ deleted. Cap. XXVIII.

409. 409.

11 15

409. 409. 410. 411. 411. 411. 412. 412. 413. 413. 413.

17 25 54 91 120 121 174 174 189 194 214

413. 414. 414. 414. 414. 415. 415. 415. 416.

216 223 239 253 253 266 282 282 339

is able to, followed by ‘Apprehend’ deleted. Necessity, followed by ‘and without that there is No Necessity’ deleted. to be, inserted from the above the line. the least, MS reads ‘the last’. Crowns, MS reads ‘Crown’. are, substituted from above the line for ‘is’ deleted. away in, followed by ‘a’ deleted. high, but, followed by ‘a’ deleted. life, followed by ‘ which inspires and Crowns the’ deleted. Life, preceded by ‘Life, without’ deleted. thirsts, MS reads ‘thirts’. Ground-Work, followed by ‘and Kingdom’ deleted. Spark of his, followed by ‘That Goodness which [. . .] [. . .] [. . .] of the [. . .]’ deleted. Divine, inserted from the above the line. and it is not, followed by ‘a’ deleted. Greater it is, followed by ‘the’ deleted. and, inserted from the above the line. as, substituted from above the line for ‘and’ deleted. Esteemed, followed by ‘by him’ deleted. [with it?], inserted from the above the line. filld, followed by ‘with it, Still’ deleted. Dross, followed by ‘the’ deleted. Cap. XXIX.

420. 420.

42 44

fifth, MS reads ‘fift’. Life, inserted from the margin.

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420.

76

Glorious Life, followed by ‘and that life which can See etc’. deleted. Cap. XXX.

423.

59

Gems, substituted for ‘Stones’ deleted. Cap. XXXI.

Title 428.

6

428. 13 428. 23 429. 41 429. 81 431. 135 431. 143 432. 181

The chapter was originally numbered XXVIII, erased. Goodness, substituted from above the line for ‘Wisdom’ deleted. possibly be, inserted from the above the line. Matter which, MS reads ‘Matter with’. Existed, MS reads ‘Exasted’ deleted. and, inserted from the above the line. Pleasures, followed by ‘in’ deleted. Relation to, followed by ‘Trees and Herbes’ deleted. Multiplyed to, followed by ‘all’ deleted. Cap. XXXII.

Title 433.

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433. 34 433. 34 436. 130 437. 184 437. 437. 437. 437. 438. 438.

184 195 198 198 236

This chapter was originally numbered XXIX, deleted. Essence of, followed by ‘the Same we may look upon it as the Spirit’ deleted. of, substituted from above the line for ‘and’ deleted. and order, substituted for ‘and [. . .]’ deleted. and, inserted from the above the line. comprehendeth, substituted from above the line for ‘seeth’ deleted. all, followed by ‘things’ deleted. of all, ‘all’ inserted from the above the line. He, inserted from the above the line. Lov, substituted from above the line for ‘Treasures’ deleted. by which we, followed by ‘feel and’ deleted. at bottom of page (f. 307r) is written Cap. XXX deleted. Cap. XXXIII.

440. 55 440. 71 440. 78 441. 90 441. 97 441. 118 442. 136

Expectation then, followed by ‘in the’ deleted. any, inserted from the above the line. so, inserted from the above the line. condusive to his, followed by ‘Ends’ deleted. are, inserted from the above the line. upbraids, MS reads ‘ubraids’. doth, inserted from the above the line.

The Kingdom of God 443. 176

551

Allies, substituted from above the line for ‘Alleys’ not deleted Cap. XXXIV.

445. 6 445. 29 446. 53 447. 70 448. 131 449. 179 449. 190

in, substituted from above the line for ‘of’ deleted. Animals, substituted from above the line for ‘Beasts’ deleted. him, and, ‘and’ substituted from above the line for ‘is’ deleted. speaking, followed by ‘Concerning’ deleted. even, inserted from the margin. their, substituted from above the line for ‘his’ deleted. whom, substituted from the margin for ‘which’ not deleted. Cap. XXXV.

451. 453. 453. 454. 454. 454.

15 98 121 132 135 155

other, substituted from above the line for ‘their’ deleted. Beams are, followed by ‘its’ deleted. himself, followed by ‘alone’ deleted. Excellent, followed by ‘since’ not deleted. Act, MS reads ‘Anct’. his, substituted from above the line for ‘the’ deleted. Cap. XXXVI.

456. 456. 457. 458. 459. 460. 460.

8 30 61 103 173 180 181

to, inserted from the above the line. it, inserted from the above the line. Enjoy them, followed by ‘both’ deleted. then it, followed by ‘is’ deleted. of, inserted from the above the line. that they, followed by ‘is’ deleted. can, substituted from above the line for ‘Then’ deleted. Cap. XXXVII.

462. 57 462. 83 463. 97 463. 98 463. 117 463. 128 463. 464. 465. 465. 465. 466.

129 147 190 212 214 223

or Power, followed by ‘Nature’ not deleted. eternaly, inserted from the above the line. Abilitie, preceded by ‘power’ deleted. without, followed by ‘And’ deleted. self, substituted from above the line for ‘Substance’ deleted. Absence, substituted from above the line for ‘presence’ deleted. all other, followed by ‘Earthly’ deleted. For, inserted from the above the line. Beams will not, followed by ‘loose’ deleted. and, inserted from the above the line. Joshua, preceded by ‘Moses’ deleted. to, inserted from the above the line.

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552

466. 466. 466. 466.

238 263 264 273

God, followed by ‘is’ deleted. Endless, preceded by ‘Love and’ deleted. adequately, MS reads ‘adequatesly’. underesteemd, substituted from above the line for ‘understood’ deleted. Cap. XXXVIII.

468. 468. 468. 468.

2 5 6 32

469.

36

469. 469. 469. 469. 470. 471. 471. 471. 471. 471. 472. 472. 472. 473.

63 68 72 75 119 123 124 147 158 159 166 166 204

before, substituted from above the line for ‘upon’ deleted. Glory, substituted from above the line for ‘Glory’ deleted. Divine, followed by ‘Glory’ deleted. have all, ‘all’ substituted from above the line for ‘the Gift of’ deleted. Rams, substituted from above the line for ‘Rivers of the’ deleted. Sacrifices, preceded by ‘Scripture’ deleted. even, inserted from the above the line. Charity, followed by ‘and’ deleted. Souls, followed by ‘like these’ deleted. and, substituted from above the line for ‘or’ deleted. -full, substituted from above the line for ‘-ed’ deleted. we, substituted from above the line for ‘us’ deleted. Temple, followed by ‘Gate’ deleted. Named, followed by ‘it is by vertu of the Joy’ deleted. Joy and, ‘and’ inserted from the above the line. as soon, MS reads ‘assoon’. as soon as, followed by ‘it’ deleted. Mighty, followed by ‘Thing’ deleted. At the bottom of this page (f. 340r) is written Cap. XXXVIII, deleted. Cap. XXXIX.

474. 474. 475. 475. 475. 476. 476. 476. 477. 477. 479.

17 26 43 43 55 88 97 106 134 166 233

of, inserted from the above the line. without, followed by ‘Creating to’ deleted. powers and, inserted from the above the line. Principalities, followed by ‘one’ deleted. madly, inserted from the above the line. made, followed by ‘one’ deleted. Designe, followed by ‘and’ deleted. insatiably, followed by ‘desirous’ deleted. and the, ‘the’ inserted from the above the line. transcendent, MS reads ‘trascendent’. may, substituted from above the line for ‘might’ deleted. Cap XL.

The Kingdom of God Title 482. 482. 482. 483. 483. 484. 484. 484. 486. 486. 486.

38 75 76 89 95 133 138 157 227 227 259

553

Chapter XL was originally numbered XXXVII, deleted. rust, substituted from above the line for ‘want’ deleted. figures, followed by ‘of [. . .]’ deleted. diversified, MS reads ‘divertified’. concentred, MS reads ‘contentred’. Benefit, the, MS reads ‘Benefit, and’. Such and, ‘and’ inserted from the above the line. How does it govern, MS reads ‘How does it governes’. Trees, substituted from above the line for ‘flowers’ deleted. Noise, MS reads ‘Nose’. to, inserted from the above the line. outward, followed by ‘are’ deleted. Cap. XLI.

492. 492. 493. 493.

194 198 223 248

an, inserted from the above the line. that hath the, followed by ‘Son hath Life’ deleted. we, substituted from above the line for ‘what’ deleted. Vehemencies, followed by ‘Sentiments, and perfections’ deleted. Cap XLII.

Title 495.

2

495. 495. 496. 496. 498. 498. 498. 499. 503. 503.

5 22 58 59 135 156 171 179 356 382

Chapter XLII was originally numbered XXXIX deleted. Creation, substituted from above the line for ‘occasion’ deleted. generaly, followed by ‘and’ deleted. and, inserted from the above the line. power and, inserted from the above the line. Pleasure, followed by ‘and Power’ deleted. operate, followed by ‘to operate’ not deleted. Endeavors, preceded by ‘desires’ deleted. so, inserted from the above the line. and, substituted from above the line for ‘as’ deleted. Solicitousness, MS reads ‘Sollicoutness’. Appetites, preceded by ‘Weaknesses and’ deleted.

Appendix

To view the image on this page please refer to the printed version of this book.

Plate V: ‘False start’ and fragment on ‘Love’, ff. 125v–126r

Disclaimer: Some images in the printed version of this book are not available for inclusion in the eBook.

‘False start’ to The Kingdom of God Cap. i.1 OF GODS Kingdom: that it is but one Monarchy, tho Consisting of several Territories. A Digression concerning its Incomprehensibleness.

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God having from all Eternity in himself the Power of Reigning, and the Desire of Exercising that power with Delight; he determined for the Glory of his Goodness, the Manifestation of his Wisdom, and the Communication of his Blessedness; as well as for the Perfection of his Power, in its use, and Exaltation, to Creat a Dominion: therupon he Constituted a Kingdom answerable to the Excellency of the King its Author, in the Perfection of Beauty Magnificence, Grandure, Duration Glory. If we look into the Causes of this Kingdom, they are (as in Evry other Production we find them) four; The Efficient, the Material, the formal, and the Final. The Efficient and the Final Cause is God himself: the Material Cause is the Matter of which the Kingdom Consisteth; which is twofold, the Territories and the Subjects, which Inhabit them; the Formal Cause is made up of those Laws by which, and that form of Government, under which the Subjects are ruled: The Condition of the Subjects their Relation unto God the King, the Distribution of Rewards and Punishments, the other Circumstances Of their Lives and Actions, being herunto Annexed. One Efficient Cause guiding all Things in all Worlds to one End, makes the Kingdom one. God being an Infinit and Eternal King, in whose Sublime and Perfect Empire all Nations and Kingdoms florish, as so many Cities and Countries doe in any one of those Limited and Inferior Realms, which are all but so many Provinces of his Care and Government, Kings themselvs being his Deputies and Vicegerents in their Dominions. For being Entrusted with his Power, and Regulated by his Laws they are more Eminently Subject to his Will and pleasure, and must render an Account unto him of their Actions, by Whom they were crowned with that Honor, and to whom they owe the Whole Benefit of their high Advancment. Neither is it here upon Earth alone, that the 1

Note at top of page (f. 124r) ‘See after 24 leavs’. The complete treatise begins exactly after twenty-four leaves on f. 148r. There is no title or title page for the ‘false start’ in the manuscript.

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Kingdome is one, Heaven and Earth are Parts of the Same Empire. There were an Hundred twenty and Seaven Provinces in the Assyrian Monarchie, various Clymates, Tongues Countries Commodities, Customs, and Polities, Composing the Same Body, under the Great and florishing Nebuchadnezzer, much more ought the Heaven of Heavens, and all the Thrones and Celestial Powers with all Ages and Nations, to be reputed One before God; Since tho the Distance, and Varietie, as well as Multitude of his Territories, must be Answerable to the Greatness of the King; they all conspire in obedience under one Head, that presideth over them; and all may be reputed the Body Politick which he inspireth, the whole End of their Existence being the Accomplishment of his Will and pleasure. This Dominion therfore, being that, concerning which the Psalmist Saith, Thy Kingdom (O Lord) 2 is an Everlasting Kingdom, and thy Dominion Endureth throughout all Generations, is the Subject of our Discourse, and the most Glorious Object of our Contemplation, of which the Great and Proud Nebuchadnezzer himself was forced (at last) to Confess the Sublimitie; for having tasted the power of that absolute Monarch upon whom himself and his Kingdom depended; he saith.3 And at the End of the Days I Nebucchadnezzer lift up mine Eys unto Heaven, and Mine understanding returned unto me; and I Blessed the most High, and I praised and honored him, that liveth for Ever, whose Dominion is an Everlasting Dominion, and his Kingdom is from Generation to Generation: And all the Inhabitants of the Earth are reputed as nothing: and he doth according to his Will in the Army of Heaven, and among the Inhabitants of the Earth, And none Can stay his hand, or Say unto him, What doest thou? But who is Sufficient for these things!4 What Tongue Can utter, what pen Can describe the Glory of that Dominion, which is Infinit in Mysteries: It is higher then Heaven, what canst thou doe? It is deeper than Hell; whither canst thou goe? It is broader than the Sea; How canst thou comprehend the Ways and Counsels of him that is Incomprehensible? If David Cryeth out upon their very great Number, How Great is the Sum of them?5 Well may we Say for their Value, How precious also are thy Thoughts unto me, O God! but then for their Varietie, Many, O Lord my God,6 are thy Wonderfull Works which thou hast done, and thy Thoughts which are to us ward. they cannot be reckoned Up in order unto thee: If I would declare and speak of them, they are more then can be Numbred. If it Surpasseth the Strength of Humane Understanding to fathom the Depths of Civil Government, and the Mysteries of Policie Exceed the reach of any one, the most Sagacious Judgment in the World; what can we hope to atchiev in the Examination and inspection of that which is Eternal? Had we Tongues of Men and Angels, we could never declare the Matter, as it is: all Words are, but like Sounding Brass, and Tinkling Cymbals:7 For it may 2 3 4 5 6 7

Marginal gloss: Psalm 134. (See Psalm 145.13.) Marginal gloss: Dan. 4.34. and 35. See 2 Corinthians 2.6. Marginal gloss: Psalm 139.17 etc. Marginal gloss: Psal. 40.5. See 1 Corinthians 13.1.

Appendix

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become the Amazement and Adoration of Cherubims; the Delight and Wonder of the Blessed Seraphims; the Joy of Archangels, and the Glory and praise of all the Heavenly Hoste: But, Oh that GOD would Speak, and Shew us the Secrets of Wisdom, that they are double to that which we can comprehend! For no finite Comprehension can Conceiv an Infinit depth of Excellency, to Perfection. And truly if the Apostle, having discoursed of God’s Ways and Methods here upon Earth, break out into that abrupt, but sweet Exclamation, 8 in the Extasie wherof he looseth himself; O the Depth of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments and his Ways past Finding out! What footing can we Expect; what Limit, what Foundation, what Shore, what End, or Measure, where all is Infinit and Eternal! Cap. II. The Reasons why we Contemplate God’s Kingdom: and the Benefits of doing it: That it is not so Incomprehensible, but it may be understood.

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Marginal gloss: Rom: ii.33. (See Romans 11.33.)

Fragment on ‘Love’1

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To Speak fully and distinctly concerning Lov is impossible. As it is more Sweet in it self then in all other Sweetness which is included in its Gifts, more rich then all its Riches, more highly honorable then all the Honors it can confer; so is it more full of Perfections then all its Works, and infinitly exceedeth theirs in its nativ Excellencies. Four Cares and concerns it has, which abov all other I shall chuse to speak of: all which it secures with infinit Ease in one Operation. It Beautifies it self, bec. it desires to be acceptable to its Beloved. It desires all manner of Perfection and Beauty in its Beloved. It delights in magnifying the felicity of its object, and endeavors after an infinit Nearness and Communion with it. for what is infinitly Beautifull it infinitly desires to enjoy, and aspires to an infinit Union with that of which it infinitly desires to be enjoyed. Infinitly desiring to be enjoyed, its prime Work is to make it self infinitly Glorious with all Kinds of Ornaments and Beauties, Interior Properties and Exterior Circumstances conspiring to make it honorable and delightfull; it is extremely copious in multiplying these, and accurate in compleating them, that its Ambition might be satisfied in being pleasing to its Beloved. God loves him self, and that he might be pleasing to him self is his Supreme Desire. And bec: he loves him self with an infinit Love, must of necessity be an Object of infinit excellence; that in Merit and delight he might answer the Lov wherwith he is beloved. Loving him self, it is both ways necessary that he should be infinitly Excellent, [1. that he should be infinitly amiable to him self as the Lover [2. that he should be infinitly compleat and Lovly as the Beloved. For a Lover to be infinitly amiable to his Object is desirable, bec. he desires to be beloved; That is the 1. Point. To be infinitly Dear and precious, infinitly admired and delighted in, infinitly great and Powerfull, infinitly High and Secure, infinitly honorable and desireable, is fit and convenient; bec. of the Admittance which Lov desireth at all times freely to pleas it self in the fruition of its Object, and the Power which it naturaly longeth after to be able to pleas it. for the more highly it is esteemed, the more able will it be, to be what it extremely desires, sweet and delightfull. The more it is Beloved, the greater Interest it has in all its Beloveds: the more pliant and tender doth it find its object, the more it is regarded, the more it is desired, the greater Dominion doth it enjoy over all its objects Thoughts and Affections, and the more able is it to please it self with all maner of Liberties and Satisfactions. It is a prodigious thing to contemplate the illimited Sweetness of Tyrannical Love. Even here upon Earth it hath been seen som times so 1

The fragment on ‘Love’ begins at f. 126r. There is no title for it in the manuscript.

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transcendent and endless, that a Majestie admired and adored by others, a Beauty scarce permitted to be seen afar off, desired by thousands, but by none to be familiarly approached not to be spoken to by the greatest Kings but upon the Knee, nor accosted but with Trembling, hath surrendered up it self to be devoured by the Love of one, and as greedily desired his Embraces as prodigaly bestowed her own. As if they were som thing more then Celestial, a favorable Glance, a Sigh, a Touch, are able to enflame a loving soul with Raptures, and inspire Delights which no Ravishments in the World can equal. All the Conversation is Extasie, feasts, Banquets, victories, Triumphs, Crowns, Scepters, Jewels, Perfumes, Elixars, Spices, Treasures, Palaces, Temples, Pictures, Caresses, Songs, Musick, whatever can be thought of; all are nothing, compared to the Conversation the Lov and the Beauty of such a Particular Person. What is the reason of all this high and Strange Esteem? It is Lov alone. This Lovly Empress hath conceived an Affection in her soul to such a person: And the most high and worthy Souls are capable of the most high and violent Affections. This makes her Object so happy and glorious in the Conquest of such a rare and invincible Potentate. And in all this the Communicativ Humor of his Love is delighted. But this is not all. As he is more enjoyable here then in other places, he has more to enjoy. His Eys are the Sun that enlighten her Soul, his face is the Abridgement of Heaven in her Esteem, his Arms the circle of felicitie, his Breath more Sweet then Arabian Airs, his Soul a mysterious Abyss of Glory, his Accents more delightfull then the Musick of the Spheres, his Existence the Lustre of the World, and his person more precious then the same: She lives only for his sake, he is the only Life of all her Comforts, the Soul nay the very Idol of her Soul. Thus it happeneth often in profane Loves. But (as we said) this is not all. There is an Avaricious humor likewise in Lov that desires to be satisfied: And to this she yeelds up her self a willing Sacrifice. He passeth through all her Guards, is reverenced by her Nobles, enters her Closet, ransacks her Letters, Treasures, Jewels; ascends her Throne, playes with her scepter, invades her Crown, reigns in her Kingdom; enjoys all her Gardens, Palaces, Revenues, nay her Beauties, Desires, Affections. Her Arms, her Heart, is open to him; and all those are esteemed only delightfull and glorious for his sake, bec he alone is the truly Beloved. the Idol of her Soul, and her very Soul. Were she able to do millions of things more for him, she would: Her very Eys and Hands are his, as well as her Jewels. Such fancies and descriptions have I seen in Playes and vain Romances. And these are sufficient to shew the Interest of being Beloved. A Lover desires to be beloved: that he might be always near and always pleasing; that he might reign in her Territories but especialy in her Soul: all her Subjects are commanded to honor and obey him as herself: and his Life is continued, in her desires at least, for 1000. Ages. Flesh and Blood carries us to sensible objects and to Sensual Loves: but Reason to Objects more Divine and Powerfull. [Let us ascend from temporal to Eternal Love. If these Petite and finite Lovers can be thus ardent, and by meer Instinct understand their Interest: If they desire Beauty for these Ends, and to make themselvs more amiable, wash, perfume, and powder and Curle; appear in Gay Attires, Embroyderies, Jewels; etc. learn to sing, Dance,

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play on the Lute, leap, ride the great horse, shew feats of Activitie Prowess and Chivalrie, display their Magazines of Treasure, multiply and adorn their Attendants, expose the Glory of their Relations to the Ey, boast their Nobilitie and Descent, wish for Kingdoms, or vaster Empires, acquire all Kind of Graces, practice all sorts of virtues, study all Arts of Learning, and especialy shew an infinit unquenchable Love; and all this to appear more lovely, bec. the first and grand designe of Love is to be beloved; What may we think of God Almighty? By how much the more he loves, by so much the more doth he exceed in all. And while he studies to make him self infinitly Amiable, he doth not only Beautify his Person, but enlarge his Kingdom, increase his Retinue, Beautify his Palace, glorify himself with Heroick Acts, or rather with Divine and Heavenly ones, enrich his Attendants, and make all the felicities and Pleasures of his Court answerable to the greatness and Perfection of his Lov. Which Lov especialy he sheweth to be infinit, as well as his Power, Wisdom, Truth, faithfulness, Goodness, Holiness, Blessedness and Glory; and all these doth he freely sacrifice as it were at the feet of his Beloved. He adorneth him self; not only with his Kingdom Attendants and Treasures; but with his infinit Perfections also; for, he is a voluntary Being, existing of his own Pleasure; his Eternity and Immensitie are insteed of all the Nobilitie of famous Ancestors; His Wisdom beyond all Learning; his goodness abov all virtue. Tho he is of necessity, bec. from all Eternity he existed of his own Pleasure, yet bec. he existed of his own pleasure he hath all in him that infinit Lov could invent or Desire: for he is the Cause and the Son of his own Wisdom. And is willing not only to have infinit Wisdom and Goodness and Power etc. but that the infinit Greatness of all these should be manifest in his Beloved’s Eys. for loving him self infinitly, he infinitly desires to be Beloved of him self, and for that cause perfectly discloseth all his Beauties, to him self for ever. And bec. he is the Beloved he desires to make him self infinitly Beautifull, Rich, Glorious, Blessed, that he might answer infinit Lov, with glories able to justify the same as well as please it. And for this cause also doth he adorn him self with all perfections forever. And both these he evidently performeth by being Love alone. for perfect Love does not only consult but finish its own Objects Welfare, and in becoming all therunto it is able: And therfore the Love of God is the more perfect, bec. it is infinit and Eternal. It is not the Power, but the Act of Loving. Power to lov is subject to Miscarriages; It is neither Wise nor Holy. But the Act of loving in a most Wise and Holy manner, casteth out all fear. It is Wise and Holy by its Essence. And tho it soundeth strange like a very Paradox, it is freely Wise yet cannot be otherwise. an Act of Lov is of its own Pleasure Gracious, Good, and Blessed, bec. it is an Act of Lov: yet is so most necessarily bec. it is an Act of Love. The very same reason makes it both. An Act of Love is the Power of Loving exerted freely: and when it is exerted, it is by its Essence Good and Gracious to its object. It cannot be without its own Pleasure: It cannot be an Act of Lov without being Good and Gracious. Its Essence dependeth on it self and all the Qualities Essential therunto depend upon its Existence. which it self dependeth upon its Choice and Pleasure. So that all the Necessities under which we conceiv it to lie, depend upon its own

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Pleasure, and are not Oppressions therunto, but Liberties and pleasures. It is impossible for Love to be without its Object in God, bec. Lov is its object. It is worthy to be the Object of infinit and Eternal Love, by reason of its perfections. For infinit and Eternal Lov doth infinit and Eternal Good, to innumerable Millions of persons, in doing that Good to it self which it naturaly desires. It desires Naturaly, yet with Councel and Determination: And the infinit and Eternal Good which it doth to it self, is accomplished in its own Eternal Existence. It is infinit and Eternal Love, ever Blessed in all its Elections. It is not Eternal becaus of this alone; It never ever began; but bec. of this too, it ever never endeth. It ever endeth; it never endeth: and for this very reason it ever began, bec. it never began. It is Lov an Act freely exerted, but ever so. Power is conceivable before the Act it educeth, but this Power began to exert it self from everlasting. Beginning to exert it self it proceeded to it self, and intending to clothe it self with infinit and Eternal Glories, and to see and enjoy an Eternal Act of Lov, an Eternal Act of Love was begotten by it, which eternaly proceedeth to appear in New Occasions infinitly Wise and Good in endless Operations, and so it never endeth: yet bec. untill this Eternal Act of Love be compleated, the Object which Love desires to enjoy is imperfect, the greater part of its Continuance and Glory is in possibility only, and not in Act; and upon this account will indeed never be compleated. It is at once Eternaly begotten, and Coextistent in all its parts, which can be no other but its Operations and perfections. It extendeth through all Eternitie therfore at once; bec. it is infinit and almighty: and is, bec. it extendeth from Eternitie to Eternitie. The very Existence of Eternitie is conceived by it self, and there is no Eternitie but what Lov conceiveth. Eternitie therfore is in the Love of God, as an object in the understanding, nay more, as a Child in the Womb; and the Love of God is in Eternity as Air in a Temple, or the Light of the Sun in the world.

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Textual Emendations Emendations are recorded by page and line numbers. For emendations that extend to two lines, only the number of the first line is recorded. For emendations that extend over two lines, the inclusive lines are recorded. 559. 561. 561. 561. 561. 561. 561. 561. 562. 562.

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we can comprehend, inserted from the margin. in all, followed by ‘its Gifts’ deleted. theirs in, followed by ‘all’ deleted. of, inserted from the above the line. is the 1. Point, inserted from the margin. Powerfull, followed by ‘all his object’ deleted. greater, followed by ‘Power and’ deleted. illimited, followed by ‘excessive’ deleted. hath, followed by ‘prodigaly’ deleted. prodigaly. . .own, substituted from above the line for ‘coldly rejected others’ deleted. Celestial, followed by ‘Joys’ deleted. a loving soul, inserted from the above the line. Pictures, followed by ‘all the World besides’ deleted. Particular, inserted from the above the line. Lovly Empress, Substituted from above the line for ‘Divine and Heavenly Personage’ deleted. an Affection, substituted from above the line for ‘Love’ deleted. such a, inserted from the above the line. person, followed by ‘she desires’ deleted. As, inserted from the above the line. he, substituted from above the line for ‘and’ deleted. in her Esteem, inserted from the above the line. his, followed by ‘Soul the’ deleted. person, followed by ‘infinitly’ deleted. sake, Substituted from above the line for ‘him on whom she dotes’ deleted. Lov, substituted from above the line for ‘the Soul’ deleted. ransacks, followed by ‘all’ deleted. nay, followed by ‘all’ deleted. Arms, followed by ‘her Bed’ deleted. Hands, followed by ‘and Lips’ deleted. beloved, followed by ‘for such Causes’ deleted. pleasing, followed by ‘to his Object’ deleted. Soul, followed by ‘and’ deleted. Reason, followed by ‘and Understanding’ deleted. and, inserted from the above the line. Arts, substituted from above the line for ‘Kinds’ deleted. all, followed by ‘these’ deleted.

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while he studies to, inserted from the above the line. Acts, or, inserted from the above the line. ones, substituted from above the line for ‘Actions’ deleted. as it were, inserted from the above the line. Beloved, followed by ‘Thus he first’ deleted. self, followed by ‘and that’ deleted. Pleasure, followed by ‘and’ deleted. are, followed by ‘are’ not deleted. His Wisdom. . .virtue, inserted from the above the line. him, inserted from the above the line. the Son, substituted from above the line for ‘Effect’ deleted. should, followed by ‘appear and’ deleted. Eys, followed by ‘And if not now, becaus it is fit we should be in Estate of Trial’ deleted. And, substituted from above the line for ‘Nay verily’ deleted. Beloved, followed by ‘object’ deleted. Beautifull, followed by ‘and’ deleted. Rich, followed by ‘and’ deleted. Glorious, followed by ‘and’ deleted. might, followed by ‘be fit to’ deleted. with. . .able, substituted from above the line for ‘and’ deleted. own, followed by ‘and its’ deleted. therfore, inserted from the above the line. yet, substituted from above the line for ‘and’ deleted. Good, followed by ‘and Glorious’ deleted. endeth, followed by ‘it’ deleted. Lov, followed by ‘it’ deleted. to, followed by ‘feel and’ deleted. once, followed by ‘and is’ deleted.

Glossary

Glossary Absumed Alimbeck Aloe(s) Animadversion Askar Aspectable Aversation Bashaw Cabinet Carbuncle Cautelous Charta Coloquintida Contentation Convenience Conversation Cracis Deprehend Diffide Efflagitate Exilitie Fell Frize Gnosticism Grots Handworm

carried off or wasted away. a compound created out of ‘Aliment’, nourishing, sustaining, and ‘beck’, a brook or stream, or a valley through which a beck flows. a drug of nauseous odour and bitter taste with purgative qualities. criticism or disagreement; observations and remarks. i.e. asker, a newt. variant spelling ‘adspectable’; capable of being seen, visible. i.e. aversion; habitual dislike and opposition. variant of Pasha; an officer of high rank; a Turkish sultan. a small room or case used as a repository for valuables. probably a ruby or garnet. craftily, deceitfully, artfully. a legal written document; covenant in this case. colocynthis; a bitter-apple used as a purgative drug; figurative for that which is bitter. being content with what one has. agreement, correspondence, congruous, harmonious. the manner of conducting oneself in the world or society; familiar discourse or talk. composition, or constitution. discover, detect what is hidden; apprehend. to distrust, doubt. to desire or demand eagerly. refinement or subtlety. adj., cruel or ruthless with intent to ruin or defeat. i.e. frieze as in frieze-cloth; a coarse woollen cloth. a multiform heresy that stressed superior, secret knowledge that guaranteed salvation to the ‘spiritual’ person in contrast to the ‘fleshly’ or ‘material’ person. i.e. grotto; a cave or a structure made to imitate a rocky cave, which serves as a place of retreat. a mite that burrows into the hand and escapes notice because of its smallness.

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Hangings Immorigerous Intermeddle Jot Judiciary

tapestry or drapery for a bed or the walls of a room. obstinate, disobedient, rebellious; uncivil. to concern or occupy oneself with or in. smallest letter in the Hebrew alphabet. See Matthew 5.18. or, judicial; pertains to star divination or the judgement of the reputed influence of stars and planets on human affairs. (lades, laden) to burden or load excessively. i.e. lazar; an indigent person afflicted with an offensive disease, usually a leper. a priest; sometimes used contemptuously for a domestic chaplain in allusion to Judges 17.10–13. Specifically a member of the tribe of Levi, chosen to assist the priests in temple-worship (see Numbers 18.6). i.e. lign-aloes; an aromatic, resinous wood of various tropical trees containing an oil used in perfumes, soaps and foods. a candle or torch used for lighting a person’s way through streets at night. i.e. loose; people who are free from moral restraint. also semi-Pelagians, the Massilians accepted the doctrine of original sin but taught that grace was made efficacious by the cooperation of the human will. mated at chess; vanquished, defeated, overcome. i.e. mixtion; mixture. obedient and submissive. a figure or puppet moved by strings. careful, precise, particular, dealing with minute details. the Pelagians denied original sin and argued for the precedence of human free will over divine grace in the process of salvation. the time during which anything runs its course. to cut off prematurely, to divide or separate. i.e. promulgate; to declare or teach publically a creed or doctrine; to publish formally. ownership or proprietorship, and thus, property. the doctrine of prevenient grace; that which goes before. i.e. pursuivant; a warrant officer; a junior heraldic officer. correspond, agree. tangled, confused, involved. introversion for the sake of contemplation; secluded or sequestered; withdrawal from society and public life into privacy. a hedge completely enclosing an estate or farm.

Lade Lazer Levite

Lign Aloes Links Loos Massilians Mate Mistion Morigerous Neurospast Nice Pelagians Period Prescind Promulge Proprietie Prevent Pursevant Quadrates Ravelled Retirement Ring-Hedge

Glossary Sabean Sober Sublapsarian

Substraction Superfice Supralapsarian

Tagus Tittle Transelement Transeunt Travail Vail Vicegerent Violent Yelk

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ancient name for the people of Yemen, usually with reference to their spices. avoiding extremes; peaceful; guided by reason; temperate. Sublapsarianism is a form of Calvinistic theological doctrine proposing that God decreed either the election or reprobation of human beings after their creation and fall. withdrawing or withholding something necessary or essential. the surface of an object. Supralapsarianism is a form of Calvinistic theological doctrine proposing that God decreed either the salvation or reprobation and, hence, the damnation of human beings without regard to their merits or demerits before creation, from all eternity. longest river of the Iberian Peninsula. the ornamental curl or horn that distinguishes one Hebrew letter from another. See Matthew 5.18 and Luke 16.17. to change or transmute the elements of something. temporary or not permanent; extrinsic or not inherent; in philosophy, productive of effects outside the mind. i.e. travel. vb., to submit or yield. one appointed to exercise power and authority on behalf of a king or ruler. that which moves against its inherent motion; intense, vehement, forceful; extreme fervour or passion. i.e. yolk; centre, innermost part or core.