Centuries of Meditations

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yr
ARTES SCIINTIA VERITAS. •.
-•^-4*tA
M
CENTURIES OF MEDITATIONS
THOMAS TRAHERNE
CENTURIES OF
MEDITATIONS
BY
THOMAS TRAHERNE
(i636?-i674)
TcT"
NOW FIRST PRINTED FROM THE
AUTHOR'S MANUSCRIPT
EDITED BY BERTRAM DOBELL
Nor sroid nor jewels for a gift I brinsr,
But a more precious and a rarer tiling
LONDON
PUBLISHED BY THE EDITOR
77 CHARING CROSS ROAD, W.C.
1908
Sttrtfe
4e2\
.T76
THIS BOOK IS DEDICATED TO
A. T. QUILLER-COUCH
With feelings of much admiration for his talents
as poet, novelist and critic, and of deep
gratitude for his perhaps too favourable
estimate of the literary labours of
THE EDITOR
ac^
INTRODUCTION
It is now four years since it fell to my lot to make
known to the world the poems of Thomas Traheme.
For considerably more than two centuries they had
remained in manuscript, unknown and uncared for.
They had fallen into my hands by what I must needs
think was a very remarkable series of accidents ; and
I account it as one of the most fortunate incidents of
my life that I immediately discerned their value and
importance. AXHien I published them I did not fear to
express my belief that they were the work of one of
the finest and noblest spirits that ever existed, and it
was a great gratification to me that my own estimate of
Traheme was accepted as a true one by all competent
judges. I do not think that any one whose opinions
are worth consideration would now deny that this
successor of George Herbert, and contemporary of
Milton, Crashaw and Vaughan, is worthy to be men-
tioned in the same breath with them. Or, if indeed
any one should think that Traheme's poems, fine as
vu
they arc in substance, are yet, owing to their occasional
defects of expression, inferior to those of the poets I
have named, I cannot doubt that with the publication
of the present volume all question as to his claim to
rank with them in force of intellect and power of
expression must be finally set at rest.
AXHien I published the poems I prefixed to them
an introduction in which I gave all the facts about
the author's life and works which I had then been
able to discover. I need not travel again over this
ground, since most of my present readers will have
seen the previous volume. What I said in that
preface I do not now see any reason to modify
or withdraw.
About the present work there is much to be said :
and I at first intended to attempt to say all that needed
saying. But after some endeavour to do this, I came
to see that with all my admiration for Traheme as a
literary artist, I was so far out of sympathy with many
of his ideas that I could not deal with them from the
proper standpoint without exposing myself to some
risk of misapprehension. Though it is certainly not
necessary that any one who writes about Traheme
should believe all that he did, it is yet desirable that
he should be generally in sympathy with the faith of
which our author was so earnest a professor. For
myself then all I now propose to do is, firstly, to make
some remarks on the characteristics of Traheme as a
man and an author; and secondly, to endeavour to
bring out, by comparison with the most famous work
• • •
VIU
V
of the same kind, the peculiar merits of his '* Centuries
0i Meditations."
f In the character of Traheme the qualities of the poet,
1 the mystic, and the saint are all to be found in a very
high degree, if not indeed in their highest manifestations.
And these qualities were all so happily combined in him
|4hat they make up together a perfect unity. He was
not more a poet than a mystic, nor more a mystic than
a saint ; but each at all times, and never one rather
than the other. To set out to prove this is not perhaps
very necessary, since few or none who study attentively
this and the former volume will be likely to question it ;
but I cannot resist the temptation of making some relative
quotations from an author who, though utterly different,
as it may seem at first, from Traheme, had yet not a few
qualities in common with him. The writer of " The
City of Dreadful Night,'' though he did not and could
not know anything of Traheme, has yet, in his essay
called ** Open Secret Societies," in describing the typical
characteristics of the Poet, the Mystic, and the Saint,
produced a living picture of our " splendid alien," as he
has been called.
Let me quote first Thomson's description of the
Poet : —
" There is the Open Secret Society of the Poets.
These are they who feel that the universe is one mighty
harmony of beauty and joy ; and who are continually
listening to the rhythms and cadences of the eternal
music whose orchestra comprises all things from the
ix
shells to the stars, all beings from the worm to man, all
sounds from the voice of the little bird to the voice of
the great ocean ; and who are able partially to repro-
duce these rhythms and cadences in the language of
men. In all these imitative songs of theirs is a latent
imdertone, in which the whole infinite harmony of the
whole lies furled ; and the fine ears catch this imder-
tone, and convey it to the soul, wherein the furled music
unfurls to its primordial infinity, expanding with rap-
turous pulses and agitating with awful thimders this
soul which has been skull-boimd, so that it is dissolved
and borne away beyond consciousness, and becomes as
a living wave in a shoreless ocean. If, however these
their poems be read silently in books, instead of being
heard chanted by the htmian voice, then for the eye
which has vision an underlight stirs and quickens
among the letters which grow translucent and throb
with light ; and this mysterious splendour entering by
the eyes into the soul fills it with spheric illtunination,
and like the mysterious music swells to infinity, con-
suming with quick fire all the bonds and dungeon- walls
of the soul, dazing it out of consciousness and dissolving
it in a shoreless ocean of light."
That this passage might very well stand for a parti-
cular description of Traheme's character as a poet can,
/I think, hardly be disputed. If ever man felt that ' the
I universe is one mighty harmony of beauty and joy,'
Y that man was most certainly Traheme. In all his
\mtings (save his "Roman Forgeries") his continual
X
endeavour, conscious or imconscious, was to reproduce
' the rhythms and cadences of the eternal music' That
he did not entirely succeed in this endeavour, but some-
times stammered or sang only in broken accents, is but
to say that in striving to utter
" Things unattempted yet in prose or rhyme,"
he failed where all must fail, imtil the Super-man is
evolved, or the human race invents a new medium of
expression.
In a passage no less applicable to Traheme, Thomson
describes the Saints : —
** There is the Open Secret Society of the Saints. In
how many books, in how many lovely lives, have their
mysteries been published ! yet how dark and imintel-
ligible is their simplest vernacular to the learned as to
the ignorant, to the learned even more than to the
ignorant, who are not of the Society ! These are they
who know, and live up to the knowledge, that love is
the one supreme duty and good, that love is wisdom
and purity and valour and peace, and that its infinite
sorrow is infinitely better than the world's richest joy.'*
From Thomson's delineation of the Mystics I quote
the following passage, though it is much too short to
give an adequate idea of the manner in which the whole
description applies to Traheme : —
'* Lastly there is the Open Secret Society of the
Mystics. These are the very flower and crown of the
four already touched upon, Saints of Saints, Heroes of
xi
Heroes, Philosophers of Philosophers, Poets of Poets ;
the identity of the masculine ideal of Hero and Philoso-
pher and the feminine ideal of Poet and Saint. Their
mysteries have been pubUshed to all the world in the
choicest visions and actions, thoughts and strophes, of
the choicest members of these other fraternities ; yet
not only do they remain utterly obscure and illegible to
the common world of men, they are dark to all of even
those fraternities who have not been initiated to the
supreme degree."
There is much more in this remarkable essay that I
should like to quote : but I must restrict myself to one
other passage, in which Thomson enunciates a truth
which Traheme was the first, I think, distinctly to
apprehend, and which he was never tired of en-
forcing : —
" Such are a few of the loftiest Open Secret Societies,
these organisations of Nature so perfect and enduring,
so superior to the most subtle organisations elaborated
by man. And in all of them, I think, we find that the
poor and the mean and the ignorant and the simple
have their part no less — nay, have their part even
more — ^than the rich and the great and the learned and
the clever. Let us praise the impartiality of our Mother
Nature, the most venerable, the ever young, the fountain
of true democracy, the generous annunciator of true
liberty and equality and Maternity : who bestoweth on
all her children alike all things most necessary to true
health and wealth, the sunshine, the air, the water, the
• •
XII
fruits of the earth ; and opens to rich and poor alike the
golden doors of enfranchisement and initiation into
the mysteries of heroism, purity, wisdom, beauty, and
infinite love."
To no man who ever lived were these mysteries more
open than to Traheme, and no man was ever more con-
stantly in communion with them. It has been said that
most men have only enough religion to make them hate
one another ; and it is at least certain that in the past
religion has more often been the cause of strife and
division among mankind than of love and concord.
But Traheme at least knew well and acted up to the
knowledge that " love is the one supreme duty and good,
that love is wisdom and purity and valour and peace,
and that its infinite sorrow is infinitely better than the
world's richest joy." The love of love filled him and
possessed him, guided his every action, and ruled all
his thoughts. He lived habitually on the highest levels
of spiritual life, without any of those ignoble descents
to the depths of sensualism which, in men compounded,
as most of us are, more of sense than spirit, too often
follow hard upon our moods of exaltation.
In writing his latest work it is plain that Traheme's
design, after he had proceeded a little way in it,* was
to produce a manual of devotion suitable for the mem-
bers of the Church of England, and more particularly
* That he intended it at first for one person only we may
well believe : but he must have seen as he went on that if it
was fitted for the edification of his friend, it was equally well
fitted for general use.
• • •
xiu
for the less learned and cultivated adherents of it. He
probably thought that none of the then existing manuals
were altogether fitted for their purpose. When he
began it was doubtless without any thought of imitating
or rivalling the best known di all treatises of the kind,
" The Imitation of Christ :" but before he had got to
the end of his first '* Centtiry *' he must have seen that
his work was resolving itself into a somewhat similar
-production. He must have been well acquainted with
i the " Imitation," since he makes at least one quotation
' from it : but it can hardly be doubted that he thought
' it was too exclusively Romanist in its tone and teaching
to be fit for use by members of the English Church,
i Certainly he might justly have thought so : for with all
its merits that work, if regarded as a manual for general
use, and not merely for the cloister, has at least one
serious defect. Instead of pointing out that defect my-
self — since it might be thought that I am not in this case
an impartial judge — ^I will quote two passages from
writers who cannot reasonably be accused of having
any undue bias against the book. And first I will quote
from the Rev. T. F. Dibdin's Introduction to his fine
edition of the " Imitation " : —
** The ' Imitation * is clearly the production of a writer
deeply versed in holy writ ; but it is also the production
of one who has applied that knowledge more exclu-
sively to the purposes of private meditation, confession,
and prayer. It is beyond all doubt a work of great
singleness of heart and simplicity of character ; but its
xiv
cloistered author rarely appears to liave raisedhis eye&
through his grated window to contemplate a son which
was shining upon the good and the bad alike ; or to
have looked abroad and viewed his fellow creatures,
hastening, in their several careers, to perform those
offices which Providence had destined them to fulfil."
I will quote next a passage from the Quarterly Review
for July 1895, which appears in an article entitled
" The Passing of the Monk ":—
'* Monastic Christianity finds its most complete ex-
pression in that small manual of devotion put forth in
the fifteenth century, known as *The Imitation of
Christ/ Its boundless popularity reminds us, said Dean
Milman, that it supplies some imperious want in the
Christianity of mankind ; but, like monastidsm, of
which it is the perfect exponent,
< it is absolutely and entirely selfish in its aims as in its acts ;
its sole, single, exclusive object is the purification, the eleva-
tion of the individual soul, of the man absolutely isolated
from his kind, with no fears, no sympathies, and no hopes of
our common nature; he has absolutely withdrawn himself
not only from the cares, the sins, the trials, but from the
duties, the moral and religious fate of the world.' "
It may be thought at first that I have quoted these
passages without any sufficient justification ; but I think
it will be seen directly that they are entirely relevant
and even illuminating. The '* Imitation," as Dean
Milman so well says, represents the spirit of the Cloister,
and — shall we add ? — of a narrow and rigid Catholi-
b XV
cism« The *' Centuries of Meditations " represents (in
comparison at least) the spirit of free religious thought.
In the " Imitation " we behold the doubts, fears, and
perplexities of a soul oppressed by the consciousness of
real or imaginary sins : in the ** Centuries " the rap-
turous aspirings of a joyful and happy soul, conscious
of its kinship with God Himself, and sure of its own
divinity and of its glorious destiny. The author of the
" Imitation " wanted to save his own soul ; Traheme
wanted to save the world. However much assured he
might have been of his own salvation, the latter writer
would never have been content merely with that. He
desired with an exceeding great desire to make all men
as happy as himself. All were immortal creatures, and
it was within the power of all to make their peace with
God, and enter into their great inheritance. This is the
continual burden of his verse, and the message which
informs his prose with its fire of conviction, and its
unmatched persuasiveness. He would have rejected
with scorn any feuth whose benefits were to be confined
to himself, or to a narrow circle of the elect. It was a
matter of the deepest sorrow to him that men should be
so indifferent to those things which to himself seemed
to be the only objects worthy of thought. He could
not even conceive that God Himself could be content or
happy while men rebelled against His ordinances, or
rejected His offered love.
Perhaps some readers may think that it is unfair to
bring the two writers, whose aims were so different,
thus into seeming antagonism. My object, however, as
zvi
/
I
I have explained, is not to disparage the *' Imitation,"
but merely to bring out as strongly as I can, by com-
parison with it,;the particular merits of the " Centuries."
I certainly do not wish to displace the former from its
position as a devotional classic : all I desire is to show
that the " Centuries " is well worthy to take its place
beside it. Bearing this in mind, the reader, I hope, will
not refuse to follow me while I continue and complete
Ihe parallel between the two works.
" He that foUoweth me shall not walk in darkness,
but shall have the Light of Life." Thus, quoting the
"words of Christ, does the "Imitation" begin. The-/
writer therein declares his object to be the setting up]
of a Light whereby the life of man may be guided andi
rtded in accordance with the will of God. That also
was Traheme's object in writing his "Centuries of
Meditations." Had he deemed that the "Imitation"
satisfactorily fulfilled its avowed purpose he would not
have thought it was necessary to write another work
of the same kind ; for he could not have failed to see
that his " Centuries " must inevitably be brought into
comparison with it. Perhaps he did not at first realise
this ; but it must soon have become apparent to him.
Both writers, according to their lights, were earnestly
intent upon fulfilling the will of God — but how different
is the spirit in which they write !
Traheme dwells continually upon the goodness, the
love, and the mercy of God, whom we are to love in
return for His love to us : the God of the author of the
" Imitation " is a hard taskmaster, who is to be feared
zvii
rather than loved. Is it necessary that I should prove
this statement ? I think not ; but if I am asked for
chapter and verse in support of my contention, I do not
believe I shall have any difficulty in producing them.
Where, however, we find the greatest difference be-
tween the two writers is in their attitude towards that
Nature and hiunan nature which the author of the
"Imitation" seems (consciously or tmconsciously) to
have thought of as things separate and apart from him-
self ; things not to delight and rejoice in, but to be
avoided and shunned as much as might be : whereas
to Traheme they were, after God Himself, the great
fountains of his happiness and the source of his enjoy-
\ ments. It seems necessary to support such a statement^
\is this by producing sufficient evidence to justify it.
Therefore I will now quote some parallel passages
which do, as I conceive, display this radical and
profoimd difference between the two writers ; and I
will first quote a very characteristic passage from the
twentieth chapter of the '* Imitation " : *
" 7. In solitude and silence the devout soul advances
with speedy steps, and learns the hidden truths of the
oracles of God. There, she finds the foimtain of tears,
in which she bathes and purifies herself every night :
there, she riseth to a more intimate union with her
Creator, in proportion as she leaves the darkness,
impurity, and tumult of the world. To him, who with-
draws himself from his friends and acquaintance to
* My quotations from this book are from the edition pub-
lished in x8a8| under the editorship of the Rev. T. P. Dibdin.
•• •
3IVU1
seek after God, will God draw near with his holy-
Angels. It is better for a man * to live in a comer, so
he have a regard for himself' ; than, neglecting that
'one thing needful,' to go abroad, and even work
miracles. It is highly commendable in all that are
devoted to a religious life to go seldom abroad, to shun
being seen of men, and to be as little fond of seeing
them.
"8. Why shouldst thou desire to see that, which
thou hast not permission to enjoy ? For * the world
passeth away and the lust thereof.' Our sensual
appetites continually prompt us to range abroad ; but
when the hour of wandering is over, what do we bring
home but remorse of conscience, and weariness and
dissipation of spirit? A joyful going out is often
succeeded by a sad return ; and a merry evening often
brings forth a sorrowful morning. Thus, all carnal
joy enters delightfully ; but ere it departs, bites and
kills.
" 9. What canst thou see anywhere else which thou
canst not see in thy retirement ? Behold the heavens,
the earth, and all the elements ! — ^for out of those were
all things made. What canst thou see there or any-
where, that will ' continue long under the stm ' ?
Thou hopest perhaps to subdue desire by the power of
enjoyment : but thou wilt find it impossible for ' the
eye to be satisfied with seeing, or the ear to be filled
with hearing.' If all visible nature could pass in
review before thee, what would it be but a vain
vision?"
Of this passage all I will say is that I believe it could
have been written only by one who was shut up within
the walls of a monastery, and whose ideas and interests
were bounded by its walls. Now let us listen to the
voice of one whose sympathies knew no narrow limi-
tations ; whose interest in things human was only
less than his interest in things divine ; and within
whose veins the pulse of the imiverse never ceased to
throb with the fullest current of intense vitality.
"28. Your enjoyment of the world is never right
till every morning you awake in Heaven ; see yourself
in your Father's Palace ; and look upon the skies, the
earth, and the air, as Celestial Joys : having such a
reverend esteem of all, as if you were among the
Angels. The bride of a monarch in her husband's
chamber, hath no such causes of delight as you.
" 29. You never enjoy the world aright till the sea
itself floweth in your veins, till you are clothed with
the heavens and crowned with the stars : and perceive
yourself to be the sole heir of the whole world, and
more than so, because men are in it who are every one
sole heirs as well as you. Till you can sing and rejoice
and delight in God, as misers do in gold, and kings in
sceptres, you never enjoy the world.
/ ^*30. Till your spirit filleth the whole world, and
the stars are your jewels : till you are as familiar with
the ways of God in all ages as with your walk and
table : till you are intimately acquainted with that
shady nothing out of which the world was made : till
you love men so as to desire their happiness with a
thirst equal to the zeal of your own : till you delight in
God for being good to all : you never enjoy the world.
Till you more feel it than your private estate, and are
more present in the hemisphere, considering the glories
and the beauties there, than in your own house : till
you remember how lately you were made, and how
wonderful it was when you came into it : and more
rejoice in the palace of your glory, than if it had been
made but to-day morning.
" 31. Yet ftuiher, you never enjoy the world aright,
till you so love the beauty of enjoying it that you are
covetous and earnest to persuade others to enjoy it.
And so perfectly hate the abominable corruption of
men in despising it, that you had rather suffer the flames
of hell than willingly be guilty of their error. There is
so much blindness, and ingratitude, and damned folly
in it. The world is a mirror of infinite beauty, yet no
man sees it. It is a Temple of Majesty, yet no man re-
gards it. It is a region of Light and Peace, did not men
disquiet it. It is the Paradise of God. It is more to man
since he is fallen, than it was before. It is the place of
Angels, and the Gate of Heaven. When Jacob awaked
out of his dream, he said, God is here, and I wist it
not. How dreadful is this place! This is none other
than the House of God, and the gate of Heaven^^
Are any words of mine needed in order to make clear
how vastly different were the ideas and opinions of the
>friters of those typical passages ? Surely not. But
xxi
possibly some readers may think that the passages I
have chosen from the " Imitation " do not fairly represent
its general spirit. WeU, let such readers judge for them-
sdves. It will be an easy and profitable task for them
to go carefully through the two books, comparing them
for themselves. For myself I will say, whatever risks
I may thereby run of being accused of undue partiality,
or want of critical insight, that I believe the compari-
son will nowhere be found disadvantageous to Traheme,
while it will be in many points much in his favour. I
could easily prove this by quoting other parallel pas-
sages : but I will not further pursue the subject. I can
weU imagine that some readers, to whom the "Imitation"
has been endeared by long use, and who have derived
much spiritual benefit from it, will not be pleased at the
manner in which I have spoken of it : but I hope they
will not on that accotmt, refuse to make themselves
acquainted with Traheme*s **Meditations," since it is not
he|who is responsible for what is said herein.
Of Traheme*s theological opinions, and of the sound-
ness or otherwise of his teaching, I must, as 1 have
intimated, leave others to speak. My own interest is
rather in the man himself than in his beliefs. The latter
he shared with many dull and uninspired theologians
of his time, though with the difference that his was a
living and burning faith while theirs was a matter of
custom and convention. It is hardly possible that any
one can now believe in the Christian faith (as it was
then understood) as Traheme and his contemporaries
believed in it. But this, I think, matters not, or matter$
very little. It is not at all necessary to believe as Milton
^believed in order to appreciate *' Paradise Lost " : nor
is it any more necessary to subscribe to the doctrines
of Christianity as Traheme subscribed to them in order
to derive much spiritual benefit from the " Centuries."
Notwithstanding the fervour of the author's faith in his
creed, it is noteworthy that there is much in his \yor k
which is not distmctively Chr is tian, and which may be
accepted by men of all shades of opinion. This is not
fo say that tnere is anything in the book which is con-
trary to the Christian faith ; but only that there is much
besides in it. It might indeed be fitted by omission only
for the use of members of any creed or sect. Nor will
Theists or even Pantheists fail to find much in it with
which they will be in thorough agreement or complete
sympathy. None in short save those who are so firmly
wedded to their own narrow creed that they can see
nothing good in anything outside it, can fail to find in
the '* Centuries " guidance, refreshment and inspiration
for their spiritual life. The books which render such
services are few in number ; and few of those few are
so little alloyed with matter of inferior worth or of
questionable tendency as the " Centuries." There are,
I suppose, hardly any books in which a serious and
thoughtful reader cannot discover some blemish, though
it may be one which only slightly affects their worth or
usefulness. Nor is the present work free from one such
blemish: or at least what appears to me to be one. There
is a passage in it which to all — or nearly all — readers
of the present day will seem entirely repellent, and
• • •
entirely at variance with the general spirit of the work.
I wish indeed I could have omitted it ; and I would have
jdone so could I have reconciled the act to my conscience.
I But Traheme, like Cromwell, is too great to need to
have his blemishes concealed. So great was his sense
of the necessity of faith in God and in the Christian
doctrines that he thought no punishment could be too
great for those who, as he judged, wilfully rejected the
means of salvation. This was pardonable enough,
since it was the frame of mind in which most believers
of his time regarded the sins of heresy or unbelief . But
Traheme went a step farther even than this. It was
a sensation no less of grief than of astonishment that
filled me when I first came upon the following passage
in the first " Century " (No. 48) :—
" They that look into Hell here may avoid it hereafter.
They that refuse to look into Hell upon earth to con-
sider the manner of the torments of the damned shall
be forced in Hell to see all the earth, and remember the
felicities which they had when they were living. Hell
itself is a part of God's kingdom, to wit His prison. It
is fitly mentioned in the enjoyment of the world : And
is itself by the happy enjoyed, as a part of the world."
That Traheme should have believed in a material
hell, can be, of course) no matter of surprise ; though
we may regret that he was not, in that respect, in ad-
vance of hit time. But that he should actually have
thought that the knowledge that countless multitudes
were iutf^ring eternal tprments would add to t)ie
ifttv
! enjoyment of the blessed (for I cannot see that his
1 words will bear any other construction) is, I must
' needs think, much to be lamented. It is true that the
thou^t did not originate with Traheme, and that
others before and since his time have entertained
it; but that one so enlightened as he should have
held so inhuman a belief is surely a thing to be deeply
regretted. So much I have felt bound to say, for I hold
(as I think most men, whatever their religious opinions
may be, now hold) thatany belief which shocks our sense
of humanity must necessarily be false. Better not believe
in God at all than believe Him to be a cruel and unfor-
giving tyrant. But that was not, unhappily, the general
opinion until long after Traheme's time ; and I suppose
that even now there are some few zealots who believe
in predestination and eternal punishment. That it is
not now possible for any good man to think or write as
Traheme thought and wrote in the passage I have
quoted is at any rate a proof that humanity since his
time has gone forward a long way upon the path of
enlightenment.
Of our author as a literary artist much might be said ;
and it was my first intention to dwell at considerable
length upon this aspect of his work. This, however,
I will not now attempt to do, except in the merest out-
line. A good many critics, judging only from the
specimen extracts from the " Centuries " and ** Christian
Ethicks," which I quoted in the Introduction to the
poems, have expressed the opinion that Traheme
was a greater master of prose than of verse : and it
must, I think, be confessed that his prose is free from
some defects with which his verse may be fairly
charged. His prose style, it seems to me, was entirely
his own ; for I know of no model which he could have
followed or imitated. Certainly it was not the usual
style of his own time, or of the Elizabethan period. It
has not the least resemblance to the style of Miltpn, of
Jeremy Taylor, or of Sir Thomas Browne. Nor was it,
I think, the result of any conscious effort on the authors*
part to distinguish himself as a master of style. He
wrote clearly, strongly, and beautifully because his mind
was full of his subject, and hehadamost earnest desire
to impart to others those truths which he himself fer-
vently believed, and which he was convinced that all
must believe who would attain the life of blessedness.
It was said of Robespierre, I think, that " this man will
go far, for he believes every word he says ! " Whether
that was true of him I do not know : but assuredly it
might have been truly said of Traheme. Whatever the
worth of his ideas may be, it is certain that he fervently
believed in them ; and therefore his words still pulsate
with vital force, and still glow with the warmth of con-
viction. This utter sincerity of thought, though it is
not indeed the only requisite for a great writer, is yet,
I think, the one indispensable quality without which
all others are useless. With it and with little else,
Bunyan produces a work which, in the universality of
its appeal, is almost without a rival : without it, how
many works full of learning, eloquence, and a hundred
other good qualities, have fstlleji into entire oblivion !
No tipil of the brain, no effort of will, no learning or
study, could ever have produced such a passage as the
following, had there not been in the author's soul a fire
of conviction which gave life and heat to his conceptions
as they issued in rapid succession from the forge of
thought : —
" You are as prone to love as the sun is to shine ; it
ibeing the most natural and delightful employment of
jthe soul of Man : without which you are dark and
imiserable. Consider therefore the extent of Love, its
Vigour and excellency. For certainly he that delights
not in Love makes vain the universe, and is of necessity
to himself the greatest burden. The whole world
ministers to you as the theatre of your Love. It sus-
tains you and all objects that you may continue to love
them. Without which it were better for you to have
no being. Life without objects is sensible emptiness,
and that is a greater misery than death or nothing.
Objects without Love are the delusion of life. The
Objects of Love are its greatest treasures : and without
Love it is impossible they should be treasures. For
the objects which we love are the pleasing objects, and
delightful things. And whatsoever is not pleasing and
delightful to you can be no treasure, nay, it is distasteful
and worse, since we had rather it should have no being."
Is there any passage in prose or verse in which the
praise of love is chanted more eloquently or more con-
vincingly than it is chanted here ? Did even Shelley in
his " Epipsychidion " eulogise it with more power of
zxvii
\ expression, or greater force of persuasiveness ? Yet if
we analyse the passage ve shall find that it is made up
of simple and common words, put together seemingly
I without art or contrivance, and with no attempt to
do anything save to write down as rapidly as might be
the thoughts that surged through the author's brain,
and imperatively demanded utterance. Throughout the
/ work indeed the author, it appears to me, was writing
at high pressure, urged on by a belief that he had a
duty to perform, which perhaps he feared that death
\ might prevent him from accomplishing. Shall we say
even that there is some trace of f everishness, or of the
over-exdtement of the enthusiast in his work ? Pos-
sibly it may be so ; but Traheme's enUiusiasm was
the source of his power, and the motive-force of his
spirit. It was not in his nature to 5?l!5^^^1y5?^ *^^
opimons, or act ^POQ motives of expedigacy. A posi-
tive faith, admitting of no doubts or misgivings, was a
necessity of his existence. It was easier for him to
imderstand how men could be absolute tmbelievers,
than how they could be mere indifferent conformists.
I am almost tempted to assert that he was the truest
Christian that ever lived, — by which I mean that he
was the one who believed most entirely in the faith, and
ruled his conduct most strictly in accordance with its
precepts. Of course this may be disputed by all those
Christians who are not members of the Church of
England ; but all who look to the essentials of the faith,
and disregard the minor differences of its various sects,
will, I am sure, allow that a more perfect Christian
;u(viii
than Traheme could not be. Nor has the Church, I
firmly believe, ever had an advocate whose life and
whose works could plead more eloquently in its favour
than the life and the works of the author of " Centuries
of Meditations."
Here I must end. I am well aware how lamely and
how imperfectly I have dealt with my theme. Perhaps
I should have entrusted the task to some more com-
petent and sympathetic hand ; but I preferred to try
how far it was possible for me, whose opinions differ
so widely from Traheme's, to do justice to so fine a
spirit and so admirable a writer. Whether I have alto-
gether failed I do not know : but if I have, it will matter
little. It is not by any words of another that Traheme
will be finally judged. If his own words still have the
fire of life in them — as I firmly believe they have — they
will carry their message to the ears of those fitted to
receive it during many coming generations : may I not
say indeed even as long as the language of Shakespeare
and Milton endures ?
NOTE
A friend, who has been kind enough to look over the
proof-sheets of this book, thinks that I have somewhat
misapprehended the author's meaning in my comments
upon the passage in which Traheme, as I understand
him, seems to assert that the happiness of the blessed
will be enhanced by the thought that others are suffer-
ing eternal torments. I should, of course, be very glad
xxix
to find myself mistaken on this point : but at present t
am unable to see that any meaning can be placed upon
the last sentence of the passage which I have quoted,
save that which I have indicated.
Another friend, who has also seen the proof-sheets
of the Introduction, is moved to protest against the
statement of my opinion as to the unsuitability of " The
Imitation of Christ" for the use of members of the
Church of England. He has pointed out to me that
ever since its first translation into the English language,
it has been very largely used by members of the English
Church, not only with the approval, but with the direct
sanction of many of the leading authorities of the
Anglican communion. There are, he adds, not more
than two or three passages in the " Imitation " which
can possibly be regarded as contrary to the tenets of
the English Church. I am a child in these matters, and
I will not dispute these facts. After all, my argument
was not so much directed to show that the " Imitation "
was an tmsuitable book for Protestant readers, as to
point out that Traheme's work, having been written by
one of the most zealous ministers of the English Church,
is necessarily better suited for members of that Church,
and of the Nonconformist Churches, than a work
which was written by a Roman Catholic for Roman
Catholics. But, as I have already said, I have no wish
to disparage the " Imitation " ; all I desire to do is to
show that Traherne*s " Centuries " is worthy to be
placed beside it.
XXX
CENTURIES OF MEDITATIONS
[Author's inscription on the first leaf of
<* Centuries of Meditations"]
This book unto the friend of my best friend
As of the wisest Love a mark I send,
That she may write my Maker's prais therin
And make her self therby a Cherubin.
THE FIRST CENTURY
r
( AN empty book is like an infant's soul, in which
anything may be written. It is capable of all things,
I but containeth nothing. I have a mind to fill this with
V profitable wonders. And since Love made you put it
into my hands I will fill it with those Truths you love
without knowing them : with those things which, if it
be possible, shall shew my Love ; to you in communi-
cating most enriching Truths : to Truth in exalting her
beauties in such a Soul.
Do not wonder that I promise to fill it with those
Truths you love but know not ; for though it be
a maxim in the schools that there is no Lave of a thing
unknown^ yet I have found that things unknown have
a secret influence on the soul, and like the centre of
the earth unseen violently attract it. We love we know
not what, and therefore everything allures us. As iron
3
I at a distance is drawn by the loadstone, there being
I some invisible communications between them, so is
there in us a world of Love to somewhat, though we
know not what in the world that should be. There
are invisible ways of conveyance by which some great
thing doth touch our souls, and by which we tend to it.
( Do you not feel yourself drawn by the expectation
and desire of some Great Thing ?)
/ will open my mouth in Parables^ I will utter things
that have been kept secret from the foundation of the
world. Things strange yet common, incredible, yet
known ; most high, yet plain ; infinitely profitable, but
not esteemed. Is it not a great thing that you should
be Heir of the World? Is it not a great enriching
verity? In which the fellowship of the Mystery
which from the beginning of the World hath been hid
in God lies concealed ! The thing hath been from the
Creation of the World, but hath not so been explained
as that the interior Beauty should be understood. It
is my design therefore in such a plain manner to unfold
it that my friendship may appear in making you
possessor of the wiiole world.
I will not by the noise of bloody wars and the
dethroning of kings advance you to glory : but by the
4
gentle ways of peace and love. As a deep friendship
meditates and intends the deepest designs for the
advancement of its objects, so doth it shew itself in
choosing the sweetest and most delightful methods,
whereby not to weary but please the person it desireth
to advance. Where Love administers physic^ its
tenderness is expressed in balms and cordials. It
hateth corrosives, and is rich in its administrations.
^ven so, God designing to show His Love in exalting
you hath chosen the ways of ease and repose by which
you should ascend, j And I after His similitude will
lead you into paths plain and familiar, where all envy,
rapine, bloodshed, complaint and malice shall be far
removed ; and nothing appear but contentment and
^thanksgiving. Yet shall the end be so glorious that
I angels durst not hope for so great a one till they had
\ seen it.
The fellowship of the mystery that hath been hid in
God since the creation is not only the contemplation of
the work of His Love in the redemption, tho' that is
wonderful, but the end for which we are redeemed /sl
communion with Him in all His Glory^ For which
cause St. Peter saith The God of all Grace hath called
us tmto His Eternal Glory by Jesus Christ. His
Eternal Glory by the method of His Divine Wisdom
being made ours ; and our fruition of it the end for
which our Saviour suffered.
5
\
True Love as it intendeth the greatest gifts intendeth
also the greatest benefits. It contenteth not itself in
showing great things unless it can make them greatly
useful. For Love greatly delighteth in seeing its object
continually seated in the highest happiness. Unless
therefore I could advance you higher by the uses of
what I give, my Love could not be satisfied in giving
you the whole world. But because when you enjoy it
you are advanced to the Throne of God and may see
His Love ; I rest well pleased in bestowing it. It will
make you to see your own greatness, the truth of the
Scriptures, the amiableness of Virtue, and the beauty of
Religion. It will enable you to contemn the world,
and to overflow with praises.
To contemn the world and to enjoy the world are
things contrary to each other. How then can we
contemn the world, which we are bom to enjoy ?
Truly there arc two worlds. One was made by God,
the other by men. That made by God was great and
beautiful. Before the Fall it was Adam's joy and the
Temple of his Glory. That made by men is a Babel of
Confusions : Invented Riches, Pomps and Vanities,
brought in by Sin. Give all (saith Thomas k Kempis)
for all. Leave the one that you may enjoy the other.
8
What is more easy and sweet than meditation ? Yet
in this hath God commended His Love, that by
meditation it is enjoyed. As nothing is more easy than
to think, so nothing is more difficult than to think well.
The easiness of thinking we received from God, the
difficulty of thinking well proceeded from ourselves.
Yet in truth, it is far more easy to think well than ill,
because good thoughts be sweet and delightful : Evil
thoughts are full of discontent and trouble. So that
an evil habit and custom have made it difficult to think
well, not Nature. For by nature nothing is so difficult
as to think amiss.
Is it not easy to conceive the World in your Mind ?
To think the Heavens fair ? The Sun Glorious ? The
Earth fruitful ? The Air Pleasant ? The Sea Profit-
able ? And the Giver bountiful ? Yet these are the
things which it is difficult to retain.^^For could we
always be sensible of their use and value, we should
be always delighted with their wealth and glory.
10
To think well is to serve God in the interior court :
To have a mind composed of Divine Thoughts, and set
in frame, to be like Him within. To conceive aright
and to enjoy the world, is to conceive the Holy Ghost,
7
and to see His Love : which is the Mind of the Father.
And this more pleaseth Him than many Worlds, could
we create as fair and great as this. For when we are
once acquainted with the world, you will find the
goodness and wisdom of God so manifest therein, that
it was impossible another, or better should be made.
Which being made to be enjoyed, nothing can please
or serve Him more, than the Soul that enjoys it. For
that Soul doth accomplish the end of His desire in
Creating it.
f Lc
11
Love is deeper than at first it can be thought. It
f Lever ceaseth but in endless things. It ever multipUes.
ts benefits and its designs are alway^s infinite. Were
you not Holy, Divine, and Blessed in enjoying the
World, I should not care so much to bestow it. But
now in this you accomplish the end of your creation,
and serve God best, and please Him most : I rejoice in
giving it. For to enable you to please GOD, is the
highest service a man can do you. It is to make you
pleasing to the King of Heaven, that you may be the
Darling of His bosom.
12
Can you be Holy without accomplishing the end for
which you are created ? Can you be Divine unless you
be Holy ? Can you accomplish the end for which you
were created, unless you be Righteous ? Can you then
8
be Righteous, unless you be just in rendering to Things
their due esteem ? All things were made to be yours,
and you were made to prize them according to their
value : which is your office and duty, the end for
which you were created, and the means whereby you
enjoy. The end for which you were created, is that by
prizing all that God hath done, you may enjoy yourself
and Him in Blessedness.
13
To be Holy is so zealously to desire, so vastly to
esteem, and so earnestly to endeavour it, that we
would not for millions of gold and silver, decline, nor
/fail, nor mistake in a tittle. For then we please God
I when we are most like Him. We are like Him when
our minds are in frame. Our minds are in frame when
our thoughts are like His. And our thoughts are then
like His when we have such conceptions of all objects
as God hath, and prize all things according to their
value. For God doth prize all things rightly, which is
a Key that opens into the very thoughts of His bosom.
It seemeth arrogance to pretend to the knowledge of
His secret thoughts. But how shall we have the Mind
of God, unless we know His thoughts ? Or how shall
we be led by His divine spirit, till we have His Mind ?
His thoughts are hidden : but He hath revealed unto us
the hidden Things of Darkness. By His works and
by His attributes we know His Thoughts : and by think-
ing the same, are Divine and Blessed.
9
14
When things are ours in their proper places, nothing
is needful but prizing to enjoy them. God therefore
hath made it infinitely easy to enjoy, by making every-
thing ours, and us able so easily to prize them. Every-
thing is ours that serves us in its place. The Sun serves
us as much as is possible, and more than we could
imagine. The Clouds and Stars minister unto us, the
World surrounds us with beauty, the Air refresheth us,
the Sea revives the earth and us. The Earth itself is
better than gold because it produceth fruits and flowers.
And therefore in the beginning, was it made manifest to
be mine, because Adam alone was made to enjoy it.
By making one, and not a multitude, God evidently
shewed one alone to be the end of the World and every
one its cnjoyer. For every one may enjoy it as much
as he.
15
/ "^Such endless depths live in the Divinity, and in the
; wisdom of God, that as He maketh one, so He maketh
every one the end of the World : and the supernumerary
I persons being enrichers of his inheritance. Adam and
\the World are both mine. And the posterity of Adam
^ enrich it infinitely. Souls are God's jewels, every one
of which is worth many worlds. They are His riches
because His image, and mine for that reason. So that
1 alone am the end of the World : Angels and men
peing all mine. And if others are so, they are made to
lO
1 enjoy it for my further advancement. God only being
the Giver and I the Receiver. So that Seneca philoso-
phized rightly when he said " Detis me dedit solum toti
Mundo^ et iotum Mundum. mthi solV^ : God gave me
alone to all the World, and all the World to me alone.
k
16
That all the World is yours, your very senses and the
inclinations of your mind declare. The Works of God
manifest, His laws testify, and His word doth prove it.
His attributes most sweetly make it evident. The
powers of your soul confirm it^ So that in the midst
of such rich demonstrations, you may infinitely delight
in God as your Father, Friend and Benefactor, in your-
self as His Heir, Child and Bride, in the whole World,
as the Gift and Token of His love ; neither can anything
but (Ignorance destroy your joys. For if you know
yourself, or God, or the World, you must of necessity
enjoy it.
17
To know GOD is Life Eternal. There must therefore
some exceeding Great Thing be always attained in the
Knowledge of Him. To know God is to know Good-
ness. It is to see the beauty of infinite Love : To see
it attended with Almighty Power and Eternal Wisdom ;
and using both those in the magnifying of its object.
It is to see the King of Heaven and Earth take infinite
II
delight in Giving, Whatever knowledge else you have
of God, it is but Superstition. Which Plutarch rightly
defineth, to bean Ignorant Dread of His Divine Power ^
without any joy in His goodness. He is not an Object of
Terror, but Delight. To know Him therefore as He is,
is to frame the most beautiful idea in all Worlds. He
delighteth in our happiness more than we : and is of
all other the most Lovely Object. An infinite Lord,
who having all Riches, Honors, and Pleasures in His
own hand, is infinitely willing to give them unto me.
Which is the fairest idea that can be devised.
18
The WORLD is not this Uttle Cottage of Heaven and
Earth. Though this be fair, it is too small a Gift.
When God made the World He made the Heavens,
and the Heavens of Heavens, and the Angels, and the
Celestial Powers. These also are parts of the World :
So are all those infinite and eternal Treasures that are
to abide for ever, after the Day of Judgment. Neither
\ are these, some here, and some there, but all every-
where, and at once to be enjoyed. tThe WORLD is
unknown, till the Value and Glory of it is seen : till the
Beauty and the Serviceableness of its parts is considered.
When you enter into it, it is an illimited field of Variety
and Beauty : where you may lose yourself in the
multitude of Wonders and Delights. But it is an happy
loss to lose oneself in admiration at one's own Felicity :
and to find GOD in exchange for oneself. Which we
12
then do^when we see Him in His Gifts, and adore His
Glory/
19
You never know yourself till you know more than
your body. The Image of God was not seated in the
features of your face, but in the lineaments of your Soul.
In the knowledge of your Powers, Inclinations, and
Principles, the knowledge of yourself chiefly consisteth.
Which are so great that even to the most learned of
men, their Greatness is Incredible ; and so Divine, that
they are infinite in value. Alas the WORLD is but a
little centre in comparison of you. Suppose it miUions
of miles from the Earth to the Heavens, and millions of
millions above the stars, both here and over the heads
of our Antipodes : it is surrounded with infinite and
'eternal space : And like a gentleman's house to one
that is travelling ; it is a long time before you come
J^io it, you pass it in an instant, and leave it for ever.
f The Omnipresence and Eternity of God are your fellows
' and companions. And all that is in them ought to be
made your familiar Treasures. Yonr understanding
comprehends the World like the dust of a balance,
measures Heaven with a span, and esteems a thousand
years but as one day. So that Great, Endless, Eternal
Delights are only fit to be its enjoyments.
20
The laws of GOD, which are the commentaries of
His works, shew them to be yours : because they
13
teach you to love God with all your Soul, and with all
your Might* Whom if you love with all the endless
powers of your Soul, you will love Him in Himself, in
His attributes, in His counsels, in all His works, in all
His ways ; and in every kind of thing wherein He
appeareth, you will prize Him, you will Honour Him,
you will delight in Him, you will ever desire to be with
Him and to please Him. For to love Him indudeth all
this. You will feed with pleasure upon everything
that is His. So that the world shall be a grand Jewel
of Delight imto you : a very Paradise and the Gate of
Heaven. It is indeed the beautiful frontispiece of
Eternity ; the Temple of God, and Palace of His chil-
dren. The Laws of God discover all that is therein to
be created for your sake. For they command you to
love all that is good, and when you see well, you enjoy
what you love. They apply the endless powers of
your Soul to all their objects : and by ten thousand
methods make everything to serve you. They com-
mand you to love all Angels and Men. They command
all Angels and Men to love you. When you love them,
they are your treasures ; when they love you, to your
great advantage you are theirs. Ail things serve you
for serving them whom you love, and of whom you are
beloved. The entrance of His words giveth Light to
the simple. You are magnified among Angels and
men : enriched by them, and happy in them.
H
21
By the very right of your senses you enjoy the
World. Is not the beauty of the Hemisphere present
to your eye ? Doth not the glory of the Sun pay
tribute to your sight ? Is not the vision of the World
an amiable thing ? Do not the stars shed influences
to perfect the Air ? Is not that a marvellous body to
breathe in ? To visit the lungs : repair the spirits,
revive the senses, cool the blood, fill the empty spaces
between the Earth and Heavens ; and yet give liberty
to all objects ? Prize these first : and you shall enjoy
the residue : Glory, Dominion, Power, Wisdom,
Honour, Angels, Sotds, Kingdoms, Ages. Be faithful in
a little ^ and you shall be master over much. If you be not
faithful in esteeming these ; who shall put into your
hands the true Treasures ? If you be negligent in
prizing these, you will be negligent in prizing all. For
there is a disease in him who despiseth present mercies,
which till it be cured, he can never be happy. He
esteemeth nothing that he hath, but is ever gaping after
more : which when he hath he despiseth in like
manner. Insatiableness is good, but not ingratitude/)"^
22
It is of the nobility of man's soul that he is insatiable.
For he hath a Benefactor so prone to give, that He de-
lighteth in us for asking. Do not your inclinations tell
you that the World is yours ? Do you not covet
IS
all ? Do you not long to have it ; to enjoy it ; to over-
come it ? To what end do men gather riches, but to
multiply more ? Do they not like Pyrrhus, the King of
Epire, add house to house and lands to lands, that they
may get it all ? It is storied of that prince, that having
conceived a purpose to invade Italy, he sent for Cineas,
a philosopher and the King's friend : to whom he com-
mimicated his design, and desired his counsel. Cineas
asked him to what purpose he invaded Italy ? He said,
to conquer it. And what will you do when you have
conquered it ? Go into France, said the King, and
conquer that. And. what will you do when you have con-
quered France ? Conquer Germany. And what then ?
said the philosopher. Conquer Spain. I perceive, said
Cineas, you mean to conquer all the World. What will
you do when you have conquered all ? < Why then said
the King we will return, and enjoy ourselves at quiet in
our own land. So you may now, said the philosopher,
without all this ado. Yet could he not divert him
till he was ruined by the Romans. Thus men get one
hundred pound a year that they may get another ; and
having two covet eight, and there is no end of all their
labour ; because the desire of their Soul is insatiable.
Like Alexander the Great they must have all : and
when they have got it all, be quiet. And may they not
do all this before they begin ? Nay it would be well,
if they could be quiet. But if after all, they shall be
like the stars, that are seated on high, but have no rest,
what gain they more, but labour for their trouble ? It
was wittily feigned that that young man sat down and
i6
cried for more worlds to conquer. So insatiable is
man that millions will not please him. They are no
more than so many tennis-balls, in comparison of the
Greatness and Highness of his Soul,
23
The noble inclination whereby man thirsteth after
riches and dominion, is his highest virtue, when rightly
gid^ded ; and carries hiuLas in a triumphant chariot, to
hts sovereign happiness^^ Men are made miserable only
by abusing it. Taking a false way to satisfy it, they
pui^ue the wind : nay, labour in the very fire, and after
all reap but vanity. Whereas, as God's love, which is
the f oimtain of all, did cost us nothing : so were all
other things prepared by it to satisfy our inclinations in
the best of manners, freely, without any cost of ours.
Seeing therefore.jJL 3atisf actions 4u:e near at hand, by
going further we do but leave them ; and wearying
ourselves in a long way roimd about, like a blind man,
forsake them. They are immediately near to the very
gates of our senses. It becometh the bounty of God
to prepare them freely : to make them glorious, and
their enjoyment easy. For because His love is free, so
are His treasurer. He therefore that will despise them
because he hath them is marvellously irrational : the
way to possess them is to esteem them. And the true
way of reigning over them, is to break the world all
into parts, to examine them asimder : And if we find
them so excellent that better cotdd not possibly be
B 17
made, and so made they could not be more ours, to re-
joice in all with pleasure answerable to the merit of
their Goodness. We being then Kings over the whole
world, when we restore the pieces to their proper
places, being perfectly pleased with the whole compo-
sure. This shall give you a thorough groimded con-
tentment, far beyond what troublesome wars or
conquests can acquire.
24 ,
Is it not a sweet thing to have all covetousness and
ambition satisfied, suspicion and infidehty removed,
courage and joy infused ? Yet is all this in the fruition
of the World attained. For thereby God is seen in all
His wisdom, power, goodness, and glory.
25
Your enjoyment of the World is never right, till you
so esteem it, that everything in it, is more your treasure
than a King's exchequer full of Gold and Silver. And
that exchequer yours also in its place and service.
Can you take too much joy in your Father's worka. ?
He is Himself in everything. Some things are little on
the outside, and rough and common, but I remember
the time when the dust of the streets were as pleasing
as Gold to my infant eyes, and now they are more pre-
cious to the eye of reason.
i8
26
The services of things and their excellencies are spi-
ritual : being objects not of the eye, but of the mind :
and you more spiritual by how much more you esteem
them. Pigs eat acorns, but neither consider the sun
that gave them life, nor the influences of the heavens
by which they were nourished, nor the very root of the
tree from^whence they came. This being the work of
Angels, who in a wide and clear light see even the sea
that gave them moisture : And feed upon that acorn
spiritually while they know the ends for which it was
created, and feast upon all these as upon a World of
Joys within it : while to ignorant swine that eat the
shell, it is an empty husk of no taste nor delightful
savour.
27
(
1 You never enjoy the world aright, till you see how a
Isand exhibiteth the wisdom and power of God : And
Iprize in everything the service which they do you, by
jmanif esting His glory and goodness to your Soul, fax
more than the visible beauty on their surface, or the
[material services they can do your body. Wine by its
moisture quencheth my thirst, whether I consider it or
no : but to see it flowing from His love who gave it unto
man, quencheth the thirst even of' the Holy Angels.
To consider it, is to drink it spiritually. To rejoice in its
diffusion is to be of a pubUc mind. And to take
pleasure in all the benefits it doth to all is Heavenly, for
19
so they do in Heaven. To do so, is to be divine and
good, and to imitate our Infinite and Eternal Father. ^^
28
Your enjoyment of the world is never right, till every
morning you awake in Heaven ; see yourself in your
Father's Palace ; and look upon the skies, the earth,
and the air as Celestial Joys : having such a reverend
esteem of all, as if you were among the Angels. The
bride of a monarch, in her husband's chamber, hath no
such causes of delight as you.
29
You never enjoy the world aright, till the Sea itself
floweth in your veins, till you are clothed with the
heavens, and crowned with the stars Tand perceive
yourself to be the sole heir of the whole world, and more
than so, because men are in it who are every one sole
V^heirs as well as you. Till you can sing and rejoice and
delight in God, as misers do in gold, and Kings in
.sceptres, you never enjoy the world.
\
30
Till your spirit f illeth the whole world, and the stars
arc your jewels ; till you are as familiar with the ways
of God in all Ages as with your walk and table : tiUyou
arc intimately acquainted with that shady nothing out of
•o
which the world was made :_till you_loye men. so as to
desire their happiness, with a thirst equal to the. zeal of
your own : till you delight in God for being good to all :
you never enjoy the world. Till you more feel it than
your private estate, and are more present in the hemi-
sphere, considering the glories and the beauties there^
than in your own house : Till you remember how
lately you were made, and how wonderful it was when
you came into it : and more rejoice in the palace of your
glory, than if it had been made but to-day morning. \
31
Yet further, you never enjoy the world aright,
till you so love the beauty of enjoying it, that you are
covetous and earnest to persuade others to enjoy it.
/And so perfectly hate the abominable corruption of men
1 in despising it, that you had rather suffer the flames of
Hell than willingly be guilty of their errory There is so
Luch blindness and ingratitude and damned folly in it.
The world is a mirror of infinite beauty, yet no man sees
it. It is a Temple of Majesty, yet no man regards it. It is
a region of Light and Peace, did not men disquiet it.
It is the Paradise of God. It is more to man since he is
fallen than it was before. It is the place of Angels
and the Gate of Heaven. When Jacob waked out of
his dream, he said " God is here^ and I wist it not. How
dreadful is this place I This is none other than the House of
God, and the Gate of Heaven^^
21
32
Can any in^ratttude be more damned than tbat
is fed by benefits 7 Or folly greater than that which
bereavetbtis of infinite treasures 7 They despise them
merely because they have them : And invent ways to y
ftiake themselves miserable in the presence of riches/
They study a thousand newfangled treasures, which
God never made : and then grieveand repine that they
be not happy« They dote on their own works, and
neglect God's, which are full of majesty, riches, and
wisdom. And having fled away irom them because
they are solid, divine, and true, greedily pursuing tin-
selled vanities, they walk on in darkness^ and will not
understand. They do the works of darkness, and
delight in the riches of the Prince of Darkness, and
follow them till they come into Eternal Darkness.
According to that of the psalmist All the foundations of
the Earth are out of course.
33
The riches of darkness are those which men have
made, during their ignorance of God Allmight/s
treasures : That lead us from the love of all, to labour
and contention, discontentment and vanity. The works
of darkness are Repining, Envy, Malice, Covetousness,
Fraud, Oppression, Discontent and Violence. All
which proceed from the corruption of Men and their
mistake in the choice of riches : for having refused
those which God made, and taken to themselves
11
treasures of their own, they invented scarce and rare,
insufficient, hard to be gotten, little, movable and
useless treasures. Yet as violently pursued them as if
they were the most necessary and excellent things in
the whole world. And though they are all mad, yet
having made a combination they seem wise ; and it is
a hard matter to persuade them either to Truth or
Reason. There seemeth to be no way, but theirs :
whereas God knoweth they are as far out of the way of
Happiness, as the East is from the West. For, by this
means, they have let in broils and dissatisfactions into
the world, and are ready to eat and devour one
another : particular and feeble interests, false proprieties,
insatiable longings, fraud, emulation, murmuring and
dissension being everywhere seen ; theft and pride and
danger, and cousenage, envy and contention drowning
the peace and beauty of nature, as waters cover the sea.
Oh how they are ready to sink always under the
burden and cumber of devised wants ! Verily, the
prospect of their ugly errors, is able to turn one's
stomach : they are so hideous and deformed.
34
Would one think it possible for a man to delight in
gauderies like a butterfly, and neglect the Heavens ?
Did we not daily see it, it would be incredible. They
rejoice in a piece of gold more than in the Sun ; and
get a few little glittering stones and call them jewels.
And admire them because they be resplendent like the
23
stars, and transparent like the air, and pellucid like the
sea. But the stars themselves which are ten thousand
times more useful, great, and glorious they disregard.
Nor shall the air itself be counted anything, though it
be worth all the pearls and diamonds in ten thousand
worlds. A work of God so Divine by reason of its
precious and pure transparency, that all worlds would
be worth nothing without such a treasure.
35
The riches of the Light are the Works of God which
are the portion and inheritance of His sons, to be seen
and enjoyed in Heaven and Earth, the sea, and all that
is therein : the Light and the Day, great and fathomless
in use and excellency, true, necessary, freely given,
proceeding wholly from His infinite love. As worthy
as they are easy to be enjoyed : obHging us to love
Him and to delight in Him, filling us with gratitude^
and making us to overflow with praises and thanks-
givings. The works of contentment and pleasure are
of the Day. So are the works which flow from the
understanding of our mutual serviceableness to each
other : arising from the sufficiency and excellency of
our treasures, Contentment, Joy, Peace, Unity, Charity,
&c., whereby we are all knit together, and delight in
each others' happiness. For while every one is Heir
of all the World, and all the rest his superadded
treasures, all the World serves him in himself, and he
delights in them as His superadded treasures.
24
36
The common error which makes it difficult to
believe all the World to be wholly ours, is to be
shtuined as a rock of shipwreck : or a dangerous
quicksands. For the poison which they drank hath
infatuated their fancies, and now they know not^
neither will they understand^ they walk on in Darkness.
All the foundations of the World are out of course. It is
safety not to be with them : and a great part of
Happiness to be freed from their seducing and enslav-
ing errors. That while others live in a Golgotha or
Prison, we shotdd be in Eden, is a very great Mystery.
And a mercy it is that we shotdd be rejoicing in the
Temple of Heaven, while they are toiling and lament-
ing in Hell, for the world is both a Paradise and a
Prison to different persons.
37
The brightness and magnificence of this world, which
by reason of its height and greatness is hidden from
men, is Divine and Wonderful. It addeth much to the
Glory of the Temple in which we live. Yet it is the
cause why men understand it not. They think it too
great and wide to be enjoyed. But since it is all filled
with the Majesty of His Glory who dwelleth in it ; and
the Goodness of the Lord filleth the World, and His
wisdom shineth everywhere within it and about it ;
and it abotmdeth in an infinite variety of services ; we
need nothing but open eyes, to be ravished like the
25
Clierubims« Well may we bear the greatness of the
World, since it is our storehouse and treasury. That
our treasures should be endless is an happy incon-
venience : that all regions should be full of Joys : and
the room infinite wherein they are seated.
38
You never enjoy the World aright, till you see all
things in it so perfectly yours, that you cannot desire
them any other way : and till you are convinced that
all things serve you best in their proper places. For
can you desire to enjoy anything a better way than in
God's Image ? It is the Height of God's perfection that
hideth His bounty : And the lowness of your base and
sneaking Spirit, that make you ignorant of His perfec-
tion. (Every one hath in him a Spirit, with which he
may be angry.) God's bounty is so perfect that He
giveth all Things in the best of manners : making those to
whom He giveth so Noble, Divine, and Glorious, that
they shall enjoy in His Similitude. Nor can they be
fit to enjoy in His presence, or in commtmion with Him,
that are not truly Divine and Noble. So that you must
have Glorious Principles implanted in your nature ; a
clear eye able to see afar off, a great and generous heart,
apt to enjoy at any distance : a good and liberal Soul
prone to delight in the felicity of all, and an infinite de-
light to be their Treasure : neither is it any prejudice to
you that this is required, for there is great difference
between a Worm and a Cherubim, And it more concemeth
26
you to be an Illustrious Creature, than to have the
possession of the whole world.
39
Your enjoyment is never right, till you esteem every
Soul so great a treasure as our Saviour doth : and that
the laws of God are sweeter than the honey and honey-
comb because they command you to love them all in
such perfect manner. For how are they God's trea-
sures ? Are they not the riches of His love ? Is it not
His goodness that maketh Him glorious to them ? Can
the Sun or Stars serve him any other way, than by
serving them ? And how will you be the Son of God,
but by having a great Soul like unto your Father's ?
The Laws of God command you to live in His image : and to
do so is to live in Heaven. God commandeth you to love
all like Him, because He wotdd have you to be His Son,
all them to be your riches, you to be glorious before
them, and all the creatures in serving them to be your
treasures, while you are His delight, like Him in beauty,
and the darling of His bosom.
40
Socrates was wont to say — They are most happy and
nearest the gods that needed nothing. And coming once up
into the Exchange at Athens, where they that traded
asked him. What will you buy ; what do you lack ? After
he had gravely walked up into the middle, spreading
27
f
forth his hands and turning about, Good Gods, saith he,
\ who would have thought there were so many things in the
\ world which I do not want I And so left the place under
Ithe reproach of Nature. He was wont to say : That
Happiness consisted not in having many, but in needing the
fewest things : for the Gods needed nothing at ally and they
were most like them that least needed. We needed Heaven
and Earth, our senses, such souls and such bodies, with
infinite riches in the Image of God to be enjoyed :
Which God of His mercy having freely prepared, they
are most happy that so Hve in the enjoyment of those,
as to need no accidental trivial things, no Splendours,
Pomps, and Vanities. Socrates, perhaps, being an
heathen, knew not that all things proceeded from God
to man, and by man returned to God : but we that know
it must need all things as God doth, that we may receive
them with joy, and live in His image.
41
As pictures are made curious by lights and shades,
which without shades cotdd not be : so is felicity com-
posed of wants and supplies ; without which mixture
there could be no felicity. Were there no needs, wants
wotdd be wanting themselves, and supplies superfluous :
want being the parent of Celestial Treasure. It is
very strange ; want itself is a treasure in Heaven : and
so great an one that without it there could be no
treasure. God did infinitely for us, when He made
us to want like Gods, that like Gods we might be satis-
28
1
ficd. The heathen Deities wanted nothing, and were
therefore unhappy, for they had no being. But the
Lord God of Israel the Living and True God, was from
all Eternity, and from all Eternity wanted like a God.
He wanted the communication of His divine essence, and
persons to enjoy it. He wanted Worlds, He wanted
Spectators, He wanted Joys, He wanted Treasures.
He wanted, yet He wanted not, for He had them.
42
This is very strange that God shotdd want. For in
Him is the ftdness of all Blessedness : He overfloweth
eternally. His wants are as glorious as infinite : perfec-
tive needs that are in His nature, and ever Blessed,
because always satisfied. He is from eternity ftdl of want,
or else He would not be full of Treasure. Infinite want
is the very ground and cause of infinite treasure. It is
incredible, yet very plain : Want is the fountain of all
His ftdness. Want in God is treasure to us. For had
there been no need He would not have created the
World, nor made us, nor manifested His wisdom, nor
exercised His power, nor beautified Eternity, nor pre-
pared the Joys of Heaven. But he wanted Angels and
Men, Images, Companions : And these He had from all
Eternity.
43
Infinite Wants satisfied produce infinite Joys ; and
in the psosession of those joys are infinite joys them-
selves. The Desire Satisfied is a Tree of Life, Desire
29
imports something absent : and a need of what is
absent. God was never without this Tree of Life. He
did desire infinitely, yet He was never without the fruits
of this Tree, which are the joys it produced. I must lead
you out of this, into another World, to learn your
wants. For till you find them you will never be
happy : Wants themselves being Sacred Occasions
and Means of Felicity.
44
You must want like a God that you may be satisfied
like God. Were you not made in His Image ? He is
infinitely Glorious, because all His wants and supplies
are at the same time in his nature from Eternity. He
had, and from Eternity He was without all His
Treasures. From Eternity He needed them, and from
JEtemity He enjoyed them. For all Eternity is at once
I in Him, both the empty durations before the World was
made, and the full ones after. His wants are as lively
as His enjoyments : and always present with Him.
For His life is perfect, and He feels them both. His
wants put a lustre upon His enjoyments and make
1 them infinite. His enjoyments being infinite crown
His wants, and make them beautiful even to God Him-
self. His wants and enjoyments being always present
are delightftd to each other, stable, immutable, perfec-
tive of each other, and delightful to Him. Who being
Eternal and Immutable, enjoyeth all His wants and
I treasures together. His wants never afflict Him, His
(treasures never disturb Him. His wants always delight
30
Him ; His treasures never cloy Him. The sense of His
wants is always as great, as if His treasures were re-
moved : and as lively upon Him. The sense of His
wants, as it enlargeth His life, so it inftiseth a value, and
continual sweetness into the treasures He enjoyeth.
45
This is a lesson long enough : which you may be all
^our life in learning, and to all Eternity in practising.
I Be sensible of your wants^ that you may he sensible of your
I treasures. He is most like God that is sensible of every-
thing. Did you not from all Eternity want some one
to give you a Being ? Did you not want one to give
you a Glorious Being ? Did you not from all Eternity
want some one to give you infinite Treasures ? And
some one to give you Spectators, Companions,
Enjoyers ? Did you not want a Deity to make them
sweet and honourable by His infinite Wisdom ? What
you wanted from all Eternity, be sensible of to all
Eternity. Let your wants be present from everlasting.
Is not this a strange life to which I call you ? Wherein
you are to be present with things that were before the
world was made ? And at once present even like God
with infinite wants and infinite Treasures : Be present
with your want of a Deity, and you shall be present
with the Deity. You shall adore and admire Him,
enjoy and prize Him ; believe in Him, and Delight in
Him, see him to be the Fountain of all your joys, and
the Head of all your Treasures.
31
46
It was His wisdom made you need the Sun. It was
His goodness made you need the sea. Be sensible of
what you need, or enjoy neither. Consider how much
you need them, for thence they derive their value.
Suppose the sun were extinguished : or the sea were
dry. There wotdd be no light, no beauty, no warmth,
no fruits, no flowers, no pleasant gardens, feasts, or
prospects, no wine, no oil, no bread, no life, no motion,
Would you not give all the gold and silver in the Indies
for such a treasure ? Prize it now you have it, at that
rate, and you shall be a grateftd creature : Nay, you
shall be a Divine and Heavenly person. For they in
Heaven do prize blessings when they have them. They
in E^arth when they have them prize them not, they in
Hell prize them when they have them not.
47
To have blessings and to prize them is to be in
Heaven ; to have them and not to prize them is to be
in Hell, I wotdd say upon Earth : To prize them and
not to have them, is to be in Hell. Which is evident
by the effects. To prize blessings while we have them
is to enjoy them, and the effect thereof is contentation,
pleasure, thanksgiving, happiness. To prize them
when they are gone, envy, covetousness, repining, in-
gratitude, vexation, misery. But it was no great mis-
take to say, that to have blessings and not to prize
them is to be in Hell. For it maketh them ineffectual,
32
as if they were absent. Yea, in some respect it is worse
than to be in Hell. (It is more vicious, and more irra-
tional.)
48
They that would not upon earth see their wants
from all Eternity, shall in Hell see their treasures to all
Eternity. Wants here may be seen and enjoyed, en-
joyments there shall be seen, but wanted. Wants here
may be blessings ; there they shall be curses. Here
they may be fountains of pleasure and thanksgiving*
/ttiere they will be fountains of woe and blasphemy.
I No misery is greater than that of wanting in the midst
\ of enjoyments, of seeing and desiring yet never possess-
\ ing. Of beholding others happy, being seen by them
1 ourselves in misery. They that look into Hell here may
\ avoid it hereafter. They that refuse to look into Hell
I upon earth, to consider the manner of the torments of
I the damned, shall be forced in Hell to see all the earth,
\ and remember the felicities which they had when they
I were living. Hell itself is a part of God's Kingdom, to
wit His prison. It is fitly mentioned in the enjoyment
of the world. And is itself by the happy enjoyed, as a
part of the world.
49
The misery of them who have and prize not, diff ereth
from others, who prize and have not. The one are
more odious and less sensible ; more foolish, and more
vicious: the senses of the other are exceeding keen
c 33
and quick upon them ; yet are they not so foolish and
odious as the former. The one would be happy and
cannot, the other may be happy and will not The
one are more vicious, the other more miserable. But
how can that be ? Is not he most miserable that is
most vicious ? Yes, that is true. But they that prize
not what they have are dead ; their senses are laid
asleep, and when they come to Hell they wake : And
then they begin to feel their misery. He that is most
odious is most miserable, and he that is most perverse
is most odious.
50
They are deep instructions that are taken out of hell,
and heavenly documents that are takep from above.
Upon Earth we learn nothing but vanity. [ Where people
dream, and loiter, and wander, and disquiet themselves
in vain, to make a vain sho\^ ; but do not profit beca^ise
they prize not the blessings they have received, f To
prize what we have is a deep and heavenly instruction, ^i
It will make us righteous and serious, wise and holy,
divine and blessed. It will make us escape Hell and
attain Heaven, for it will make us careftd to please Him
from whom we have received all, that we may live in
Heaven.
51
Wants are the bands and cements between God and
I us. Had we not wanted we cotdd never have been
obliged. Whereas now we arc infinitely obliged, be-
34
\
' cause wc want infinitely. From Eternity it was
requisite that we should want. We could never else
have enjoyed anything : Our own wants are treasures.
And if want be a treasure, sure everything is so. Wants
I are the ligatures between God and us, the sinews that
/ convey Senses from him into us, whereby we live in
/ Him, and feel His enjoyments. For had we not been
obliged by having our wants satisfied, we shotdd not
have been created to love Him. And had we not been
created to love Him, we could never have enjoyed His
eternal Blessedness.
52
Love has a marvellous property of feeling in another.
It can enjoy in another, as well as enjoy him. Love is
an infinite treasure to its object, and its object is so to
it. God is Love, and you are His object. You are
created to be His Love : and He is yours. Hejis happy
in you, when you are happy : as parents in their chil*
dren. He is afflicted in all your afflictions. And who-
soever toucheth you, toucheth the apple of His eye.
Will not you be happy in all His enjoyments ? He
f eeleth in you ; will not you feel in Him ? He hath
obliged you to love Him. And if you love Him, you
must of necessity be Heir of the World, for you arc
happy in Him. All His praises are your joys, all His
enjoyments are your treasures, all His pleasures are
your enjoyments. In God you are crowned, in God
you are concerned. In Him you feel, in Him you live,
35
and move, and have your being, in Him you are blessed.
Whatsoever therefore serveth Him, serveth you and in
Him you inherit all things.
53
O the nobility of Divine Friendship ! Are not all
His treasures yours, and yours His ? Is not your very
Sotd and Body His : is not His life and f eHcity yours :
is not His desire yours ? Is not His will yours ? And
if His will be yours, the accomplishment of it is yours,
and the end of all is your perfection. You are infinitely
rich as He is : being pleased in everything as He is.
And if His will be yours, yours is His, For you will
what He willeth, which is to be truly wise and good
and holy. And when you delight in the same reasons
that moved Him to will, you will know it.^ He willed
the Creation not only that He might Appear but Be :
wherein is seated the mystery of the Eternal Generation
of His Son. Do you will it as He did, and you shall
be glorious as He. He willed the happiness of men and
angels not only that He might appear, but be good and
wise and glorious. And He willed it with such infinite
desire, that He is infinitely good : infinitely good in
Himself, and infinitely blessed in them. Do you will
the happiness of men and angels as He did, and you
shall be good, and infinitely blessed as He is. All
their happiness shall be your happiness as it is His.
He willed the glory of all ages, and the government and
welfare of all Kingdoms, and the f eUdty also of the
36
highest cherubims. Do you extend your Will like Him
and you shall be great as He is, and concerned and
happy in all these. He willed the redemption of man-
kind, and therefore is His Son Jesus Christ an infinite
treasure. Unless you will it too. He will be no treasure
to you. Verily you ought to will these things so
ardently that God Himself should be therefore your
joy because He willed them. Your will ought to be
united to His in all places of His dominion. Were you
not bom to have communion with Him ? And that
cannot be without this heavenly imion. Which when
it is what it ought is Divine and Infinite. (Yovl are
God's joy for willing what He willeth^ He loves to see
you good and blessed. And will not ycu love to see
Him good ? Verily, if ever you would enjoy God, you
must enjoy His goodness : All His goodness to all His
hosts in Heaven and Earth. And when you do so, you
are the imiversal heir of God and all things. God is
yours and the whole world. You are His, and you
are all ; or in all, and with all.
54
He that is in all, and with all, can never be desolate.
All the joys and all the treasures, all the counsels, and
all the perfections, all the angels, and all the saints of
God are with him. All the kingdoms of the world, and
the glory of them are continually in his eye. The
patriarchs, prophets, and Apostles are always before
Him. The councils and the fathers, the bishops and
37
he doctors minister tinto him. All temples are open
before him, the melody of all quires reviveth him, the
learning of all miiversities doth employ him, the riches
of all palaces delight him, the joys of EUleii/ravish him,
the revelations of St. John transport him, the creation
and the day of Judgment please him, the Hosannas of the
church militant and the Hallelujahs of the Saints
Triumphant fill him, the splendour of all coronations
entertain him, the joys of Heaven surround him, and
our Sjiviour's cross, like the Centre of Eternity, is in
him ; it taketh up his thoughts, and exerciseth all the
powers of his soul, with wonder, admiration, joy and
thanksgiving^ The Omnipotence of God is his House,
and Eternity his habitation.
55
!The contemplation of Eternity maketh the Soul
immortal.; Whose glory it is, that it can see before and
after its existence into endless spaces. Its Sight is its
presence. And therefore in the presence of the tmder-
standing endless, because its Sight is so. O what
glorious creatures should we be could we be present in
spirit with aU Eternity ! (How wise, would we esteem
this presence of the understanding, to be more real
than that of our bodies !^ When my soul is in Eden
with our first parents, I myself am there in a blessed
manuex. When I walk with Enoch, and see his trans-
lation, I am transpotted with him. The present age
is too little to contain it. I can visit Noah in his ark, and
3«
swim upon the waters of ihe deluge. I can see Mosse
with his rod, and the children of Israel passing through
the sea ; I can enter into Aaron's Tabernacle, and admire
the mysteries of the holy place. I can travel over the Land
of Canaan, and see it overflowing with milk and honey ;
I can visit Solomon in his glory, and go into his temple,
and view the sitting of his servants, and admire the
magnificence and glory of his kingdom. ^No creature
but one like unto the Holy Angels can see into allages^^
/Sure this power was not given in vain, but for some
wonderful purpose ; worthy of itself to enjoy and
fathom.j Would men consider what God hath done,
they would be ravished in spirit with the glory of His
doings. For Heaven and Earth are full of the majesty
of His glory. And how happy would men be could
they see and enjoy it ! But above all these our
Saviour's cross is the throne of delights. That Centre
of Eternity, that Tree of Life in the midst of the Para-
dise of God !
56
There are we entertained with the wonder of all
ages. There we enter into the heart of the universe.
There we behold the admiration of Angels. There we
find the price and elixir of our joys. As on every side
of the earth all heavy things tend to the centre ; so all
nations ought on every side to flow in unto it. It is
not by going with the feet, but by journeys of the Soul,
that we travel thither. By withdrawing our thoughts
39
from wandering in the streets of this World, to the
contemplation and serious meditation of His bloody
sufferings. Where the carcase is thither will the eages
be gathered together. Our eyes must be towards it,
our hearts set upon it, our affections drawn, and our
thoughts and minds united to it. When I am lifted up,
saith the Son of Man, I will draw all men unto me.
As fishes are drawn out of the water, as Jeremie was
drawn out of the dungeon, as St. Peter's sheet was
drawn up into Heaven ; so shall we be drawn by that
sight from Ignorance and Sin, and Earthly vanities,
idle sports, companions, feast and pleasures, to the joyful
contemplation of that Eternal Object. But by what
cords ? The cords of a man, and the cords of Love.
57
As eagles are drawn by the scent of a carcase, as
children are drawn together by the sight of a lion, as
people flock to a coronation, and as a man is drawn to
his beloved object, so ought we. As the sick are
drawn by the credit of a physician, as the poor are
drawn by the liberality of a King, as the devout are
drawn by the fame of the Holy, and as the curious are
drawn by the noise of a miracle, so ought we. As the
stones were drawn to the building of Thebes by the
Melody of Amphion, as the himgry are drawn wiilithe
desire of a feast, and the pitiful drawn to a woeful
spectacle, so ought we. What visible chains or cords
draw these ? What invisible links allure ? They
40
follow all, or flock together of their own accord. And
shall not we much more ! Who would not be drawn
to the Gate of Heaven, were it open to receive him ?
Yet nothing compels him, but that which forceth the
Angels, Commodity and Desire. For those are things
which the Angels desire to look into. And of men it is
written, They shall look on Him whom they have pierced.
Verily the Israelites did not more clearly see the
brazen serpent upon the pole in the wilderness, than
we may our Saviour upon the Cross. The serpent was
seen with their eyes, the slayer of the serpent is seen
with our Souls. They had less need to see the one,
than we to see the other.
58
/ The Cross is the abyss of wonders, the centre of
j desires, the school of virtues, the house of wisdom, the
\ throne of love, the theatre of joys, and the place of
I sorrows ; It is the root of happiness, and the gate of
i Heaven.
\
59
Of all the things in Heaven and Earth it is the most
peculiar. It is the most exalted of all objects. It is an
Ensign lifted up for all nations, to it shall the Gentiles
seek, His rest shall be glorious : the dispersed of Judah
shall be gathered together to it, from the four comers
of the^^carth. If Love be the weight of the Soul, and
its object the centre, all eyes and hearts may convert
41
and turn unto this Object : cleave unto this centre, and
by it enter into rest. There we might see all nations
assembled with their eyes and hearts upon it. There
we may see God's goodness, wisdom and power : yea
His mercy and anger displayed. There we may see
man's sin and infinite value. His hope and fear, his
misery and happiness. There we might see the Rock
of Ages, and the Joys of Heaven. There we may see
a Man loving all the world, and a God dying for man-
kind. There we may see all types and ceremonies,
figures and prophecies. And all kingdoms adoring a
malefactor : An innocent malefactor, yet the greatest
in the world. There we may see the most distant
things in Eternity united : all mysteries at once couched
together and explained. The only reason why this
Glorious Object is so publicly admired by Churches
and Kingdoms, and so little thought of by particular
men, is because it is truly the most glorious. It is the
Rock of Comforts and the Fountain of Joys. It is the
only supreme and sovereign spectacle in all Worlds.
It is a Well of Life beneath in which we may see the
face of Heaven above : and the only mirror, wherein
all things appear in their proper colours : that is,
sprinkled in the blood of our Lord and Saviour.
60
The Cross of Christ is the Jacob's ladder by which
we ascend into the highest heavens. There we see
joyful Patriarchs, expecting Saints, Prophets minister-
4*
ing, Apostles publishing, and Doctors teaching, all
Nations concentering, and Angels praising. That Cross
is a tree set on fire with invisible flame, that illumi-
nateth all the world. The flame is Love : the Love in
His bosom who died on it. In the light of which we
see how to possess all the things in Heaven and Earth
after His similitude. (For He that suffered on it was
the Son of God as you arej; tho' He seemed only a
mortal man. He had acquamtance and relations as you
have, but He was a lover of Men and Angels. Was he
not the Son of God ; and Heir of the whole world ?
To this poor, bleeding, naked Man did all the com and
wine, and oil, and gold and silver in the world minister
in an invisible manner, even as He was exposed lying
and dying upon the Cross.
61
Here you learn all patience, meekness, self-denial,
courage, prudence, zeal, love, charity, contempt of the
world, penitence, contrition, modesty, fidelity, con-
stancy, perseverance, contentation, holiness, and
thanksgiving : With whatsoever else is requisite for a
Man, a Christian, or a King. This Man bleeding here
was tutor to King Charles the Martyr : and Great
IVIaster to St. Paul, the convert who learned of Him
activity, and zeal unto all nations. Well therefore may
we take up with this prospect, and from hence behold
all the things in Heaven and Earth. Here we learn to
imitate Jesus in His love unto all.
43
62
LORD JESUS what love shall I render unto Thee,
for Thy love unto me ! Thy eternal love ! Oh what
fervour, what ardour, what humiliation, what reverence,
what joy, what adoration, what zeal, what thanks-
giving ! Thou that art perfect in Beauty, Thou that art
the King of Eternal Glory, Thou that reignest in the
Highest Heavens camest down from Heaven to die f o
me ! And shall not I live unto Thee ? O my Joy ! O
my Sovereign Friend ! O my life and my all ! I
beseech Thee let those trickling drops of blood that ran
down Thy flesh drop upon me, O let Thy love
enflame me. Which is so deep and infinite, that Thou
didst suffer the wrath of GOD for me : And purchase
all nations and Kingdoms to be my treasures. O Thou
that redeemed me from Hell, and when Thou hadst
overcome the sharpness of Death didst open the King-
dom of Heaven to all believers ; what shall I do unto
Thee ? What shall I do for Thee, O Thou preserver
of Men ? Live, Love, and Admire ; and learn to become
such unto Thee as Thou unto me. O Glorious Soul ;
whose comprehensive understanding at once contains
all Kingdoms and Ages ! O Glorious Mind ! Whose
love extendeth to all creatures ! O miraculous and
eternal Godhead, now suffering on the cross for me :
As Abraham saw thy Day and was glad, so didst Thou
see me and this Day from all Eternity, and seeing me
wast Gracious and Compassionate towards me. (All
transient things are permanent in God.) Thou
44
settest me before Thy face forever, O let mc this day sec
Thee, and be united to Thee in Thy Holy Sufferings.
Let me learn, O God, such lessons from Thee, as may
make me wise, and blessed as an Angel of GOD !
63
Why, Lord Jesus, dost Thou love men ; why are
they all Thy treasures ? What wonder is this, that
Thou shouldst so esteem them as to die for them ?
Shew me the reasons of Thy love, that I may love
them too. O Goodness ineffable ! They are the
treasures of Thy goodness. Who so infinitely lovest
them that Thou gavest Thyself for them. Thy Good-
ness delighted to be communicated to them whom Thou
hast saved. O Thou who art more glorious in Good-
ness, make me abundant in this Goodness like unto
Thee. That I may as deeply pity others, misery, and as
ardently thirst for their happiness as Thou dost. Let
the same mind be in me that is in Jesus Christ. For he
that is not led by the spirit of Christ is none of His.
Holy Jesus I admire Thy love tmto me also. O that I
could see it through all those wounds ! O that I
could feel it in all those stripes ! O that I could hear it
in all those groans ! O that I could taste it beneath the
gall and vinegar ! O that I could smell the savour of
Thy sweet ointments, even in this Golgotha, or place of
a skull. I pray Thee teach me first Thy love unto me,
and then unto mankind ! But in Thy love unto man-
kind I am beloved.
45
64
These wounds are in themselves orifices too small to
let in my sight, to the vast comprehensions of Thine
eternal love. Those womids engraven in Thy hands
but shady impressions, unless I see the Glory of Thy
Soul, m which the fullness of the GODHEAD dwelleth
bodily. These bloody characters are too dim to let me
read it, in its lustre and perfection till I see Thy person,
and know Thy ways ! O Thou that hangest upon this
Cross before mine eyes, whose face is bleeding, and
covered over with tears and filth and blows ! Angels
adore the Glory of Thy GODHEAD in the highest
heavens. Who in every thought and in every work didst
Glorious things for me from Everlasting. What could
I, O my Lord, desire more than such a World ! Such
Heavens and such an Earth ! Such beasts and fowls
and fishes made for me. All these do homage imto me,
and I have dominion over them from the Beginning !
The Heavens and the Earth minister unto me, as if no
man were greater, but I alone. I willingly acknowledge
it to be thy Gift ! thy bounty unto me ! How many
thousand ways do men also minister unto me ! O what
riches hast Thou prepared out of nothing for me ! All
creatures labor for my sake, and I am made to enjoy
all Thy creatures. O what praises shall I return unto
Thee, the wisdom of the Father, and the brightness of
the glory of His Eternal Goodness ! Who didst make
all for me before Thou didst redeem me.
46
65
Had I been alive in Adam's stead, how should I have
. admired the Glories of the World ! What a confluence
\oi Thoughts and wonders, and joys, and thanksgivings
would have replenished me in the sight of so magni-
ficent a theatre, so bright a dwelling place ; so great a
itemple, so stately a house replenished with all kind of
Itreasure, raised out of nothing and created for me and
/for me alone. Shall I now despise them ? When I
\ consider the heavens which Thou hast madcy the moon and
I stars, which are the works of Thy fingers: what is man that
\ Thou art mindful ofhim^ or the son of man that Thou visiteth
\him I Thou hast made him a little lower than the angels ^
\xnd crowned him with glory and honour, O what love
'must that needs be, that prepared such a palace ! At-
tended with what power ! With what wisdom illumi-
nated ! Abounding with what zeal ! And how
glorious must the King be, that could out of nothing
erect such a curious, so great, and so beautiful a fabric !
It was glorious while new : and is as new as it was
glorious.
66
But this is small. What O my Lord, could I desire
to be which Thou hast not made me ! If Thou hast
expressed Thy love in furnishing the house, how
gloriously doth it shine in the possessor ! My limbs
and members when rightly prized, are comparable to
the fine gold, but that they exceed it. The topaz of
47
Ethiopia and the gold of Ophir are not to be compared
to them. What diamonds are equal to my eyes ; what
labyrinths to my ears ; what gates of ivory, or ruby
leaves to the double portal of my lips and teeth ? Is
not sight a jewel ? Is not hearing a treasure ? Is not
speech a glory ? O my Lord pardon my ingratitude,
and pity my dullness who am not sensible of these gifts.
The freedom of thy bounty hath deceived me. These
things were too near to be considered. Thou presen-
tedst me with Thy blessings, and I was not aware.
But now I give thanks and adore and praise Thee for
Thine inestimable favors. I believe Thou lovest me,
because Thou hast endued me with those sacred and
living treaures. Holy Father, henceforth I more desire
to esteem them than Palaces of Gold ! Yea, though
they were given me by Kings, I confess unto Thee that
I am richer in them. O what Joy, what Delight and
Jubilee should there always be, would men prize the
Gifts of God according to their value !
67
But what creature could I desire to be which I am
not made ? There are Angels and Cherubim. I
rejoice, O Lord, in their happiness, and that I am what
I am by Thy grace and favour. Suppose, O my Soul,
there were no creature made at all, and that God mak-
ing Thee alone offered to make thee what Thou
wouldst : What couldst Thou desire ; or what wouldst
Thou wish, or crave to be ? Since GOD is the most
48
Glorious of all Beings, and the most blessed, couldst
thou wish any more than to be His IMAGE ! O my
Soul, He hath made thee His Image. Sing, O ye
Angels, and laud His name, ye Cherubims : Let all
the Kingdoms of the Earth be glad, and let all the
Host of Heaven rejoice for He hath made His Image,
the likeness of Himself, His own similitude. What
creature, what being, what thing more glorious could
there be ! God from all Eternity was infinitely blessed ,
and desired to make one infinitely blessed. He was
infinite Love, and being lovely in being so, would pre-
pare for Himself a most lovely object. Having studied
from all Eternity, He saw none more lovely than the
Image of His Love, His own Similitude. O Dignity
unmeasurable ! O exaltation passing knowledge ! O
Joy unspeakable ! Triumph, O my Soul, and rejoice
for ever ! I see that I am infinitely beloved. For
infinite Love hath exprest and pleased itself in creating an
infinite object, God is Love, and my Soul is Lovely !
God is loving, and His Image amiable. O my Soul
these are the foundations of an Eternal Friendship
between God and Thee. He is infinitely prone to love,
and thou art like Him. He is infinitely lovely and
Thou art like Him. What can more agree than that
which is infinitely lovely, and that which is infinitely
prone to love ! Where both are so lovely, and so
prone to love, joys and affections will be excited
between them ! What infinite treasures will they be
to each other ! O my God Thou hast glorified Thyself,
and Thy creature infinitely, in making Thine Image !
D 49
That is fitted for the Throne of God ! It is meet to be
Thy companion ! It is so sublime and wonderful and
amiable, that all Angels and Men were created to
admire it : As it was created to admire Thee, and to
live in communion with Thee for ever.
68
Being made alone, O my Soul, thou wouldst be in thy
body like God in the World, an invisible mystery, too
great to be comprehended by all creatures. Thou
wouldst have all the Goodness of God towards thee to
enjoy, in that thy Creation. Whatever is in Him would
be thy Treasure. But had He determined to create no
more : there had been no witnesses of thy Glory, no
spectators of thy communion with God, no other
treasures beside God and thou. One would think
those were sufficient. But Infinite Goodness loves to
abound, and to overflow infinitely with infinite
treasures. Love loves to do somewhat for its object
more than to create it. It is always more stately being
surrounded with power, and more delightful being
inaccessible in a multitude of treasures, and more
honourable in the midst of admirers ; and more
glorious when it reigneth over many attendants. Love
therefore hath prepared all these for itself and its
object. And because it is always more great by how
much the greater they are that minister unto it, it
maketh its attendants the most Glorious that can be,
and infinitely delighteth in giving them all with all its
50
treasures to its beloved. Had God created thee alone
He had not been so good as He is. He is good to
innumerable millions now whom He createth besides.
And He glorifieth His eternal Wisdom, in making His
goodness unto all them wholly thine, and wholly
infinite unto each of them, yet wholly and solely thine
in all. Friendship will manifest itself in doing all it
can for its beloved. Since therefore God will make some
other creatures, what kind of creatures doth thy Soul
desire ? Wish wisely thou shalt receive a grant Since
Love is so sweet, and thou art by God's Love so
infinitely exalted : what canst thou desire but creatures
like unto Thy creator ? Behold therefore Angels and
Men produced by His goodness and made to delight
thee.
69
O Adorable Trinity ! What hast Thou done for me ?
Thou hast made me the end of all things, and all the
end of me. I in all, and all in me. In every soul whom
Thou hast created, Thou hast given me the Similitude
of Thyself to enjoy ! Could my desires have aspired
unto such treasures ? Could my wisdom have devised
such sublime enjoyments ? Oh ! Thou hast done
more for us than we could ask or think. I praise and
admire, and rejoice in Thee : who art infinitely infinite
in all Thy doings.
51
70
But what laws O my Soul wouldst thou desire,
by which the lives of those creatures should be guided
towards Thee ? A friend commandeth all in his juris-
diction to love his friend ; and therein supremely
manifesteth his love. God Himself exalteth thee, and
causeth thee to reign in His soul. He exalteth thee by
His laws and causeth thee to reign in all others. The
world and souls are like His, thy heavenly mansions.
The Law-giver of Heaven and Earth employeth all His
authority for thee. He promoteth thee in His eternal
palace, and maketh thee His friend, and telleth His
nobles and all His subjects. Whatsoever ye do unto him
ye do unto Me, Joseph was not so great in Pharaoh's
Court, nor Haman in the court of Ahasuerus, as thou
art in Heaven. He tendereth thee as the apple of His
eye. He hath set His heart upon thee : Thou art the
sole object of His eye, and the end of all His
endeavours.
71
But what life wouldst thou lead ? And by what
aws wouldst thou thyself be guided ? For none are
so miserable as the lawless and disobedient. Laws
are the rules of blessed living. Thou must therefore
be guided by some laws. What wouldst thou choose ?
Surely since thy nature and God's are so excellent, the
Laws of Blessedness, and the Laws of Nature are the
most pleasing. God loved thee with an infinite love,
52
and became by doing so thine infinite treasure. Thou
art the end unto whom He liveth. For all the lines of
His works and counsels end in thee, and in thy
advancement. Wilt not thou become to Him an infinite
treasure, by loving Him according to His desert ? It
is impossible but to love Him that loveth. Love is so
amiable that it is irresistible. There is no defence
against that arrow, nor any deliverance in that war,
nor any safeguard from that charm. Wilt thou not
live unto Him ? Thou must of necessity live unto
something. And what so glorious as His infinite Love ?
Since therefore, laws are requisite to lead thee, what
laws can thy soul desire, than those that guide thee in
the most amiable paths to the highest end ? By Love
alone is God enjoyed, by Love alone delighted in, by
Love alone approached or admired. His Nature re-
quires Love, thy nature requires Love. The law of
Nature commands thee to Love Him : the Law of His
nature, and the Law of thine.
72
There is in love two strange perfections, that make
it infinite in Goodness. It is infinitely diligent in doing
good, and it infinitely delighteth in that Goodness. It
taketh no pleasure comparable in anything to that it
taketh in exalting and blessing. And therefore hath it
made thee a comprehension infinite to see all ages, and
an affection endless to love all Kingdoms, and a power
fathomless to enjoy all Angels. And a thirst insatiable
53
to desire and delight in them. And a never-wearied
faculty all-sufficient to love, number, take in, prize, and
esteem all the varieties of creatures and their excel-
lencies in all worlds, that thou mayest enjoy them in
communion with Him. It is all obligation, that He
requires it. What life wouldst thou lead ? Wouldst
thou love God alone ? God alone cannot be beloved.
He cannot be loved with a finite love^ because He is
infinite. Were He beloved alone. His love would be
limited. He must be loved in all with an unlimited
love, even in all His doings, in all His friends, in all His
creatures. Everywhere in all things thou must meet
His love. And this the Law of Nature commands.
And it is thy glory that thou art fitted for it. His love
unto thee is the law and measure of thine tmto Him :
His love unto all others the law and obligation of thine
unto all.
73
His nature requireth that thou love all those whom
He loveth, and receive Him in all those things wherein
He giveth Himself unto thee. Their nature loveth to
be beloved and being amiable require love, as well as
delight in it. They require it both by desert and desire.
Thy nature urgeth it. For without loving thou art
desolate, and by loving thou enjoyest. Yea by loving
thou expandest and enlargest thyself, and the more thou
lovest art the more glorious. Thou lovest all thy friends'
friends ; and needest not to fear any dearth of love or
54
danger of insn^dency. For the more thou lovest thy
friend, thy Sovereign Friend, the more thou lovest all
His Friends. Which showeth the endless proneness
of love to increase and never to decay. O my Soul
thou livest in all those whom thou lovest : and in them
enjoyest all their treasures.
74
Miraculous are the effects of Divine Wisdom. He
loveth every one, maketh every one infinitely happy :
and is infinitely happy in every one. He giveth all the
world to me, He giveth it to every one in giving it to all,
and giveth it wholly to me in giving it to every one for
every one's sake. He is infinitely happy in every one :
as many times therefore as there are happy persons He
is infinitely happy. Every one is infinitely happy in
every one, every one therefore is as many times infinitely
happy as there are happy persons. He is infinitely
happy above all their happiness in comprehending all.
And I, comprehending His and theirs, am Oh, how
happy ! Here is love ! Here is a kingdom ! Where
all are knit in infinite unity. All are happy in each
other. All are like Deities. Every one the end of all
things, everyone supreme, every one a treasure, and the
joy of all, and every one most infinitely delighted in
being so. All things are ever joys for every one's sakei
and infinitely richer to every one for the sake of all.
The same thing is multiplied by being enjoyed. And
He that is greatest is most my treasure. This is the
55
effect of making Images. And by all their love is every
Image infinitely exalted. Comprehending in his nature
all Angels, all Cherubims, all Seraphims, all Worlds,
aU Creatures, and GOD over all Blessed for ever.
75
Being to lead this Life within, I was placed in Paradise
without, with some advantages which the Angels have
not. And being designed to immortality and an endless
life, was to abide with God from everlasting to ever-
lasting in all His ways. But I was deceived by my
appetite, and fell into Sin. Ungratefully I despised Him
that gave me my being. I offended in an apple against
Him that gave me the whole world : But Thou O
Saviour art here upon the Cross suffering for my Sins.
What shall I render unto Thee for so great a Mercy !
All thanksgiving is too weak, and all expression too
feeble. I give Thee myself, my Soul and Body I offer
unto Thee. It is tmworthy of Thee, but Thou lovest
me. Wash me with Thy blood from all my Sins : And
fill me with Thy Holy Spirit that I may be like unto
Thee. So shall I praise Thy Name acceptably for ever
more. Amen.
76
And now, O Lord, Heaven and Earth are infinitely
more valuable than they were before, being all bought
with Thy precious blood. And Thou, O Jesus^ art a
treasure tmto me far greater than all those. At what
56
rate or 'measure shall I esteem The:? Thou hast
restored me agam to the friendship of God, to the en-
joyment of the World, to the hope of Eternal Glory,
to the love of Angels, Cherubims, and Men. To the
enjoyment and obedience of Thy Holy Laws : which
alone are sweeter to me than the honey and the
honey-comb, and more precious than thousands of gold
and silver. Thou hast restored me above all to the
Image of God. And Thou hast redeemed all Ages and
Kingdoms for me alone, who am commanded to love
them as Thou dost. O that I might be unto them as
Thou art ! O that I might be unto Thee as Thou art to
me, as glorious and as rich in Love ! O that I might
die for Thee ! O that I might ever live unto Thee ! In
every thought, in every action of my life, in every
moment I bless Thee for renewing the old command-
ment ; upon new obligations among Sinners, — As I have
loved you ^ so do ye also love one another. O let Thy love
be in me that Thy joy may be fulfilled in me for ever-
more.
77
Now O Lord I see the greatness of Thy love where-
with Thou diedst. And by Thy actions more than by
Thy sufferings admire Thee. But henceforth I will
more admire Thee by Thy sufferings ; for considering
that such actions went before ; what love must move
Thee to come into the place of guilty Sinners !
57
78
/^ Lord I lament and abhor myself that I have been the
I occasion of these Thy sufferings. I had never known
j the dignity of my nature, hadst not Thou esteemed it :
\ I had never seen or understood its glory, hadst not
\ Thou assumed it. Be Thou pleased to unite me unto
I Thee in the bands of an Individual Love, that I may
ever more live unto Thee, and live in Thee. And by
how much the more vile I have been, let my love be so
much, O Lord, the more violent henceforth, and
fervent unto Thee. O Thou who woiddst never have
permitted sin, hadst Thou not known how to bring
good out of evil, have pity upon me : hear my prayer.
O my God since pity embalms love, let Thine come en-
riched, and be more precious to me, miserable Sinner.
Let the remembrance of all the glory wherein I was
created make me more serious and humble, more deep
and penitent, more pure and holy before Thee. And
since the World is sprinkled with Thy blood, and
adorned with all Kingdoms and Ages for me : which
\ are Heavenly Treasures and vastly greater than
Heaven and Earth, let me see Thy glory in the prepa-
ration of them, and Thy goodness in their government.
Open imto me the Gate of Righteousness, that I may
enter in to the New Jerusalem.
79
My Lord, Thou head of the Holy Catholic Church, I
admire and praise Thee for purchasing to Thyself such
58
a glorious Bride : and for uniting us all by the blood
of Thy Cross. I beseech Thee let my love unto all be
regular like Thine, and pure, and infinite. Make it
Divine and make it Holy. I confess I cansee, but I can-
not moderate, nor love as I ought. I pray Thee for
Thy loving kindness sake supply my want in this parti-
cular. And so make me to love all, that I may be a
blessing to all : and well pleasing to Thee in all.
Teach me wisdom, how to expend my blood, estate,
life, and time in Thy service for the good of all, and
make all them that are round about me wise and holy
as Thou art. That we might all be knit together in
Godly Love, and imited in Thy service to Thy Honour
and Glory.
80
My excellent friend, you see that there are treasures
in Heaven and Earth fit to be enjoyed, besides those of
King's Courts, and Taverns. The joys of the Temple
are the greatest joys were they understood ; they are
the most magnificent, solemn and divine. There are
glorious entertainments in this miserable world, cotdd
we find them out. What more delightful can be
imagined, than to see a Saviour at this distance, dying
on the Cross to redeem a man from Hell, and to see
oneself the beloved of God and all Kingdoms, yea, the
admired of ages, and the heir of the whole world ?
Hath not His blood united you and me, cannot we see
and love and enjoy each other at a hundred miles dis-
59
tance ? In Him is the only sweet and divine enjoyment.
I desire but an amiable Sotil in any part of all Eternity,
and can love it tmspeakably : And if love it, enjoy it.
For love implies pleasure, because it is ever pleased
with what is beloved. Love God and Jesus Christ and
Angels and Men, which you are made to do as naturally
as the sun is made to shine, and the beauty of the Holy
Ghost dwelling in you will make you my delight, the
treasure of the Holy Angels. You will at last be seen
by me and all others, in all your thoughts and in all
your motions. In the mean time, delight only in the
love of Jesus, and direct all your love unto Him. Adore
Him, rejoice in Him, admire His love and praise Him,
secretly and in the congregation. Enjoy His Saints that
are roimd about you, make yourself amiable that you
may be admitted to their enjoyment, by meekness, tem-
perance, modesty, humility, charity, chastity, devotion,
cheerfulness, gratitude, joy, thanksgiving. Retire from
them that you may be the more precious, and come out
unto them the more wise. So shall you make the place
wherein you live a nest of sweet perfumes, and every
Soul that is roimd about you will be a bed of Honour
and sweet repose imto you.*
81
My goodness extendeth not to Thee, O Lord, but to
Thy Saints, and to the excellent in the Earth in whom
* This section is crossed through in the original MS. as
though the author intended it to be omitted.
60
is all my delight. To delight in the Saints of God is the
way to Heaven. One would think it exceeding easy and
reasonable to esteem those whom Jesus purchased with
His precious blood. And if we do so how can we help
but inherit all things. All the Saints of all Ages and
all Kingdoms are His inheritancCi His treasures, His
jewels. Shall they not be yours since they are His
whom you love so infinitely ? There is not a cup of
cold water given to a disciple in the name of a disciple,
but He accepteth it as done to Himself. Had you been
with Mary Magdalen, would you not have anointed His
feet, and washed them in tears, and wiped them with
the hairs of your head ? His poor servants, His con-
temptible and disguised members here upon earth are
his feet, yea more the apple of His eye : yea more for
He gave His eyes and heart and hands and feet for
them. O therefore tuiiversally in all places tender them,
and at all times be ready and willing to minister unto
them. And that with infinite joy, knowing the excel-
lency of your duty. For you are enjoying the world,
and communicating yourself like God imto them. You
are laying up treasure in Heaven, and enlarging your
Soul, beautifying your life, and delighting the Holy
Angels, offering up sacrifices unto God, and perf imiing
the world ; embracing Jesus Christ and caressing your
Saviour, while you are dispensing charities among them.
Every alms deed is a precious stone in the Crown of
Glory.
6i
82
But there are a sort of Saints meet to be your com-
panions, in another manner, but that they be concealed.
You must therefore make yourself exceeding virtuous
that by the very splendour of your fame you may find
them out. While the wicked are like heaps of rubbish,
these few jewels lie buried in the ruins of mankind :
and must diligently be digged for. You may know
them by their lustre, and by the very'desire and esteem
they have of you when you are virtuous. For as it is
the glory of the sim that darkness cannot approach it,
because it is always encompassed with its own beams ;
so it is the privilege of Holy Souls, that they are always
secure in their own light, which driveth away devils
and evil men : and is accessible by none, but lovers of
virtue. Beginners and desirers will give you the
opportunity of infusing yourself and your principles
into them. Practicers and growers will mingle souls
and be delightful companions. The sublime and per-
fect, in the lustre of their spirit, will show you the
Image of Almighty God and the joys of Heaven. They
will allure, protect, encourage, comfort, teach, honour
and delight you. But you must be very good, for that
isthe way to find them. And very patient to endure
some time, and very diligent to observe where they
are.
83
They will praise our Saviour with you, and turn the
world into Heaven. And if you find those of noble and
62
benevolent natures, discreet and magnanimous, liberal
and cheerful, wise and holy as they ought to be, you
will have in them treasures greater than all relations
whatsoever. They will exchange Sotds with you,
divide estates, communicate comforts, counsels and
honours, and in all tenderness, constancy, fidelity, and
love be more yours than their own. There are exceed-
ing few such Heavenly Lovers as Jesus was, who
imparted His own soul imto us. Yet some may doubt-
lessly be found. And half a dozen such as these
wisely chosen will represent imto us the New Jeru-
salem, entertain us always with divine discourses,
please us always with Heavenly affections, delight us
always with melody and praise, and ever make us near
unto our Saviour.
84
Yet you must arm yourself with expectations of their
infirmities, and resolve nobly to forgive them : not in
a sordid and cowardly manner, by taking no notice of
them, nor in a dim and lazy manner, by letting them
alone : but in a divine and illustrious manner by
chiding them meekly, and vigourously rendering and
showering down all kind of benefits. Cheerfully con-
tinuing to do good, and whatever you suffer by your
piety and charity, confidence or love, to be like our
Saviour, imwearied : who when He was abused and
had often been evil-intreated among men, proceeded
courageously through all treacheries and deceits to die
for them. So shall you turn their very vices, into
63
virtues, to you, and, as our Saviour did, make of a
wreath of thorns a crown of glory. But set the splen-
dour of virtues before you, and when some fail, think
with yourself, there are some sincere and excellent, and
why should not I be the most virtuous ?
85
/ With all their eyes behold our Saviour, with all their
hearts adore Him, with all their tongues and affections
praise him. See how in all closets, and in all temples ;
in all cities and in all fields ; in all nations and in all
generations, they are lifting up their hands and eyes
unto His cross ; and delight in all their adorations*
I This will enlarge your Soul and make you to dwell in
1 all kingdoms and ages: strengthen your faith and
} enrich your affections : fill you with their joys and
make you a lively partaker in commimion with them.
It will ms^ejyou a possessor greater than the world,
\ Men do mightily wrong themselves when tiiey~refuse
to be present in all ages : and neglect to see the beauty
of all kingdoms, and despise the resentments of every
soul, and busy themselves only with pots and cups and
things at home, or shops and trades and things in the
street : but do not live to God manifesting Himself in
all the world, nor care to see (and be present with Him
in) all the glory of His Eternal Kingdom. By seeing
the Saints of all Ages we are present with them : by
being present with them become too great for our own
age, and near to our Saviour.
6+
86
O Jesu, Thou King of Saints, whom all adore : and
the Holy imitate, I achnire the perfection of Thy Love
in every soul ! Thou lovest every one wholly as if him
alone. Whose soul is so great an Image of Thine
Eternal Father, that Thou camest down from Heaven
to die for him, and to purchase mankind that they
might be His treasures. I admire to see Thy cross in
every imderstanding. Thy passion in every memory
Thy crown of thorns in every eye, and Thy bleeding,
naked woimded body in every soul. Thy death liveth
in every memory. Thy crucified person is embalmed in
every affection. Thy pierced feet are bathed in every
one's tears, Thy blood all droppeth on every soul :
Thou wholly communicatest Thyself to every soul in all
kingdoms, and art wholly seen in every saint, and
wholly fed upon by every Christian. It is my privilege
that I can enter with Thee into every soul, and in every
living temple of Thy manhood and Thy Godhead,
behold again, and enjoy Thy glory.
87
O how do Thine affections extend like the simbeams
imto all stars in heaven and to all the kingdoms in the
world. Thine at once enlighten both hemispheres :
quicken us with life, enable us to digest the nourishment
of our Souls, cause us to see the greatness of our nature,
the Love of God, and the joys of heaven : melt us into
tears, comfort and enflame us, and do all in a celestial
s 65
maimrr, fhat the San can do in a terrene and carflilj.
O let me 90 long eye Thee, tfll I be turned into Thee,
and look upon me till Thoo art farmed in me, Hat I
maybe a nurror of Thy brightness, an habitaticxi of
Thy Loire, and a tenqsle of Thy ^ory. That all Thy
Saints mi^ht fire in me, and I in fliem : enjoying all
their CeUdties, joys, and treasores.
O Thoa Son of Righteoosness, cd^jsed oo the Cross,
overcast with sorrows, and crowned with the shadow
of death, remove the veil of Thy flesh that I may see
Thy glory. Those cheeks are shadfs, fliose limbs and
members donds, that hide the glory of Thy mind. Thy
knowledge and Thy love from ns. Bat were they
removed those inward excellencies woald remain
invisible. As there f ore we see Thy flesh witii onr
fleshly eyes, and handle Thy woands witii onr bodily
senses, let ns see Thy onderstanding with onr under-
standings, and read Thy love with our own. Let oar
soals have commanion with Thy sool, and let the eye
of oar mind enter into Thine. Who art Thou who
bleeding here caasest the ground to tremble and the
rocks to rend, and the graves to open ? Hath Thy
death influence so high as the highest Heavens ? That
the Sun also moumeth and is clothed in sables ? Is
Thy spirit present in the temple, that the veil rendeth
intwainat Thy passion ? O let meleave Kings' Courts
to come unto Thee, I choose rather in a cave to serve
66
Thee, than on a throne to despise Thee. O my Dying
Gracious Lord, I perceive the virtue of Thy passion
everywhere : Let it, I beseech Thee, enter into my Soul,
and rent my rocky, stony heart, and tear the veil of my
flesh, that I may see into the Holy of Holies ! O
darken the Sim of pride and vain-glory. Yea, let the
Sim itself be dark in comparison of Thy Love ! And
open the grave of my flesh, that my soul may arise to
praise Thee. Grant this for Thy mercy's sake. Amen !
89
Is this He that was transfigured upon Mount Tabor ?
Pale, withered, extended, tortured, soiled with blood,
and sweat, and dust, dried, parched ! O sad, O dismal
spectacle ! All His joints are dissolved, all His blood
is shed, to the last drop, all His moisture is constmied !
What is here but a heap of desolations, a deformed
carcase, a disfigured coimtenance ! A mass of
ies and silence, footsteps of inntmierable suffer-
ings ! Can this be a joy ? Can this be an entertain-
ment? Can this delight us ? O Jesus, the more vile I here
behold Thee, the more I admire Thee. Into what low
abysses didst Thou descend, into what depths of misery
dost Thou now lie ! Oh what confusions, what stripes
and wounds, what desolations and deformities didst Thou
suffer for our sakes ! In all the depths of Thy humili-
ation I here adore Thee ! I prize and desire always to
see those stripes and those deformities. It is sweeter to be
with Thee in Thy sufferings, than with princes on their
67
Thrones, and more do I rejoice with Thee in Thy
misery, than in all their solemnities. I tremble also to
see Thy condescencions, the great effects and ex-
pressions of Thy love ! Thou wast slain for me : and
shall I leave Thy body m the field, O Lord ? Shall I
go away and be merry, while the Love of my soul, and
my only Lover is dead upon the cross. Groans, here, in
the sight and apprehension of Thy love are beyond all
melody, and the solenm sorrows of a loving Soul, a
faithful Friend, a tender Spouse, a deep and compassion-
ate true Lover, beyond all the entertainments in the
world. Thine O Jesus will I ever be while I have any
Being.
90
/ This Body is not the cloud, but the pillar assumed to
manifest His love unto us. In these shades doth this
sun break forth most oriently. In this death is His
^ove painted in most lively colours. God never shewed
Himself more a God than when He appeared man ;
never gained more glory than when He lost all glory :
was never more sensible of our sad estate, than when
He was bereaved of all sense. O let Thy goodness
shine in me ! I will love all, O Lord, by Thy grace
assisting as Thou dost : And in death itself will I find
life, and in conquest victory. This Sampson by dying
killed all his enemies : and then carried the Gates of
Hell and Death away, when being dead. Himself was
borne to His grave. Teach me, O Lord, these mys-
68
terious ascencions. By descending into Hell for the
sake of others, let me ascend into the glory of the
Highest Heavens. Let the fidelity and efficacy of my
love appear, in all my care and suffering for Theei
91
O Jesu, Lord of Love and Prince of Life ! who even
being dead, art greater than all angels, cherubims and
men, let my love unto Thee be as strong as Death H
and^ ^^^P. ^^^ ^^ waters may be able to drown it.
O let it be ever endless and invincible ! O that I
could really so love Thee, as rather to suffer with
St. Anselm the pains of Hell than to sin against Thee.
O that no torments, no powers in heaven or earth, no
stratagems, no allurements might divide me from Thee.
•^Xet the length and breadth and height and depth of my
I love imto Thee be like Thine unto me. Let imdrain-
able fountains, and immeasurable abysses be hidden in
it. Let it be more vehement than flame, more abimdant
than the sea, more constant than the candle in Aaron's
tabernacle that burned day and night. Shall the sun
shine for me ; and be a light from the beginning of the
world to this very day that never goeth out, and shall
my lov^e cease or intermit, O Lord, to shine or bum ?
O let it be a perpetual fire on the altar of my heart,
and let my soul itself be Thy living sacrifice.
,^ -•
v:
69
92
It is an inestimable joy that I was raised out of
nothing to see and enjoy this glorious world : It is
a Sacred Gift whereby the children of men are made
my treasures, but O Thou who art fairer than the
clidldren of men, how great and unconceivable is the
joy of Thy love ! That I who was lately raised out of
the dust, have so great a Friend, that I who in this life
am bom to mean things according to the world should
be called to inherit such glorious things in the way of
heaven : Such a Lord, so great a Lover, such heavenly
mysteries, such doings and such sufferings, with all the
benefit and pleasure of them in Thy intelligible king-
dom : it amazeth me, it transporteth and ravisheth me.
I will leave my father's house and come untO Thee ;
for Thou art my Lord, and I will worship Thee. That
all ages should appear so visibly before me, and all
Thy ways be so lively, powerful, and present with me,
that the land of Canaan should be so near, and all the
joys in heaven and earth be so sweet to comfort me !
This, O Lord, declareth Thy wisdom, and sheweth Thy
power. But O the riches of thine infinite goodness in
making my Soul an interminable Temple, out of which
nothing can be, from which nothing is removed, to
which nothing is afar off ; but all things immediately
ear, in a real, true, and lively manner. O the glory
of that endless life, that can at once extend to all
Eternity ! Had the Cross been twenty millions of ages
further, it had still been equally near, nor is it possible
70
to remove it, for it is with all distances in my under-
standing, and though it be removed many thousand-
millions of ages more is as clearly seen and appre-
hended. This soul for which Thou diedst, I desire to
know more perfectly, O my Saviour, that I may praise
Thee for it, and believe it worthy, in its nature, to be
an object of Thy love ; though tmworthy by reason of
sin : and that I may use it in Thy service, and keep it
pure to Thy glory.
93
{ As my body without my Soul is a Carcase, so is my
soul without Thy Spirit, a chaos, a dark obscure heap of
empty faculties : ignorant of itself, unsensible of Thy
goodness, blind to Thy glory : dead in sins and tres-
'. passes. Having eyes I see not, having eyes I hear not,
1 having an heart I understand not the glory of Thy
works and the glory of Thy Kingdom. O Thou who
art the Root of my being, and the Captain of my salva-
tion, look upon me. Quicken me, O Thou life-giving and
quickening Seed. Visit me with Thy light and Thy
truth ; let them lead me to Thy Holy Hill and make
me to see the greatness of Thy love in all its excellen-
cies, effects, emanations, gifts and operations ; O my
Wisdom ! O my Righteousness, Sanctification and Re-
demption ; let Thy wisdom enlighten me, let Thy
knowledge illuminate me, let Thy blood redeem me,
wash me and clean me, let Thy merits justify me, O
Thou who art equal unto God, and didst suffer for me.
71
Let Thy righteousness clothe me. Let Thy will im-
print the form of itself upon mine ; and let my will
become conformable to thine : that Thy will and mine,
may be united, and made one for evermore.
94
Thy will, O Christ, and Thy Spirit in essence are one.
As therefore Thy human will is conformable to Thy
Divine ; let my will be conformable to Thine. Thy
divine Will is all wisdom, goodness, holiness, glory, and
blessedness. It is all light and life and love. It ex-
tendeth to all things in heaven and earth. It illumi-
nateth all eternity, it beautifies the omnipresence of God
with glory without dimensions. It is infinite in great-
ness and magnifieth all that are united to it. Oh that
my will being made great by Thine, might become
divine, exalted, perfected ! O Jesu, without Thee I
can do nothing. O Thou in whom the fulness of
the Godhead dwelleth, I desire to learn of Thee, to be-
come in spirit like tmto Thee. I desire not to learn of
my relations, acquaintance, tradesmen, merchants or
earthly princes to be like unto them ; but like unto
Thee, the King of Glory, and to those who are Thy
sons and friends in another World. Grant therefore,
O Thou of whom the whole family in heaven and earth
is named, that being strengthened with might by Thy
spirit in the inner man, I may be able to comprehend
with all Saints, what is the breadth and length and
depth and heighth, and to know that Love of Christ
7*
which passeth knowledge, that I may be filled with all
the fulness of God.
95
O Thou who ascendedst up on high, andledst
captivity captive, and gavest gifts unto men, as after
Thy ascension into heaven Thou didst send Thy Holy
Spirit down upon Thine Apostles in the form of a
rushing mighty wind, and in the shape of cloven fiery
tongues ; send down the Holy Ghost upon me :
Breathe upon me, inspire me, quicken me, illuminate
me, enflame me, fill me with the Spirit of God ; that I
may overflow with praises and thanksgivings as they
did. Fill me with the riches of Thy glory, that Christ
may dwell in my heart by faith, that I being rooted and
grounded in Love may speak the wonderful Works of
God. Let me be alive unto them : let me see them all,
let me feel them all, let me enjoy them all : that I may
admire the greatness of Thy love unto my soul, and
rejoice in communion with Thee for evermore. How
^PPYi O Lord, am I, who am called to a communion
with God the Father, Son, and Holy Ghost, in all their
works and ways, in all their joys, in all their treasures,
in all their glory ! Who have such a Father, having in
Him the Fountain of Immortality Rest and Glory, and
the joy of seeing Him creating all things for my sake !
Such a Son, having in Him the means of peace and
felicity, and the joy of seeing Him redeeming my soul,
by His sufferings on the cross, and doing all things that
73
pertain to my salvation between the Father and me :
Such a Spirit and such a Comforter, dwelling in me to
quicken, enlighten, and enable me, and to awaken all
the powers of my soul that night and day the same
mind may be in me that was in Christ Jesus !
96
O Thou who hast redeemed me to be a Son of God,
and called me from vanity to inherit all things, I praise
Thee, that having loved me and given Thyself for me,
Thou commandest us saying, As I have loved you, so do
ve also love one another. Wherein Thou hast commanded
all men, so to love me, as to lay down their lives for
my peace and welfare. Since Love is the end for
which heaven and earth was made, enable me to see
and discern the sweetness of so great a treasure. And
since Thou hast advanced me into the Throne of God,
in the bosom of all Angels and men ; commanding them
by this precept, to give me an union and communion
with Thee in their dearest affection ; in their highest
esteem ; and in the most near and inward room and
seat in their hearts ; give me the grace which Saint
Paul prayed for, that I may be acceptable to the Saints,
fill me with Thy Holy Spirit, and make my soul and
life beautiful, make me all wisdom goodness and love,
that I may be worthy to be esteemed and accepted of
them. That being delighted also with their felicity, I
may be crowned with Thine, and with their glory.
74
97
O Jesu, who having prepared all the joys in heaven
and earth for me, and redeemed me to inherit Thy
Father's treasures ; hast prepared for me the most
glorious companions, in whose presence and society I
may enjoy them : I bless Thee for the communion of
Saints : and for Thy adorning the same, with all
manner of beauties, excellencies, perfections, and de-
lights. O what a glorious assembly is the Church of
the first-bom, how blessed and divine ! What perfect
lovers ! How great and honorable ! How wise ! How
sweet and delightful ! Every one being the end, every
one the King of Heaven ; every one the Son of God in
greatness and glory ; every one the entire and perfect
friend of all the residue ; every one the light and orna-
ment of Thy Kingdom ; every one Thy peculiar friend,
yet loving every one as Thy peculiar friend : and re-
joicing in the pleasures and delights of every one ! O
my God, make me one of that happy assembly. And
let me love every one for whom Christ died, with a
love as great and lively as His. That I may dwell in
Him, and He in me : and that we all may be made per-
fect in me, even as Thou, O Jesus, art in the Father,
and the Father is in Thee : that Thy love may be in us,
and Thou in me for evermore.
98
Wisely, O Jesu, didst Thou tell Thy disciples, when
Thou promisedst them the Comforter, that the world
75
cannot receive the Spirit of Truth : because it seeth
Him not neither knoweth Him. But ye know Him, for
He dwelleth with you, and shall be in you. O let the
Spirit of Truth dwell with me, and then little matter
for any other comforter. When I see myself beloved
of the Father ; when I know the perfection of Thy love,
when the Father and the Son loveth me, and both
manifest themselves unto me ; when they are near
unto me and abide with me for ever and ever ; little
harm can death do, or sickness and poverty. I can
never be alone because the Father and Son are with
me. No reproaches can discomfort me, no enemies
can hurt me. O let me know Thee Thou Spirit of
Truth, be Thou always with me, and dwell within me.
How is it possible, but Thou shouldst be an infinite
Comforter ; who givest me a being as wide as eternity ;
a well-being as blessed as the Deity ; a temple of glory
in the omnipresence of God, and a light wherein to en-
joy the New Jerusalem ! An immovable inheritance,
and an everlasting Kingdom that cannot be shaken !
Thou art He who shewest me all the treasures in
heaven and earth, who enablest me to turn afflictions
into pleasures, and to enjoy mine enemies : Thou en-
ablest me to love as I am beloved, and to be blessed in
God : Thou sealest me up unto the Day of Redemption,
and givest me a foretaste of heaven upon earth. Thou
art my God and my exceeding joy, my Comforter and
my strength for evermore. Thou representest all
things unto me, which the Father and the Son have
done for me. Thou f illest me with courage against all
76
assaults, and enablest me to overcome in all tempta-
tions ; Thou makest me immovable by the very trea-
sures and the joys which Thou showest to me. O
never leave me nor forsake me, but remain with me,
and be my comfort forever !
99
"Wisely doth St. John say, We are the Sons of God; but
the world knoweth us not because it knew Him not. He that
knoweth not the Spirit of God, can never know a Son
of God, nor what it is to be His child. He made us
the sons of God in capacity by giving us a power to see
Eternity, to survey His treasures, to love His children,
to know and to love as He doth, to become righteous
and holy as He is. The Holy Ghost maketh us the
Sons of God in act, when we are righteous as He is
righteous, and Holy as He is holy. When we prize all
the things in Heaven and Earth, as He prizeth Him,
and make a conscience of doing it as He doth after His
similitude ; then are we actually present with them,
and blessed in them, being righteous and holy as He is.
Then the Spirit of God dwelleth in us, and then are we
indeed the Sons of God, a chosen generation, a royal
priesthood, an Holy nation, a peculiar people, zealous
of good works, shewing forth the praises of Him, who
hatii called us out of Darkness, into His marvellous
Light.
77
100
Christ dwcUing in our hearts by Faith is an Infinite
Mystery, which may thus be understood : An object
seen, is in the faculty seeing it, and by that in the Soul
of the seer, after the best of manners. Whereas there
are eight* manners of in-being, the in-being of an
object in a faculty is the best of all. Dead things are
in a room containing them in a vain manner ; unless
they are objectively in the Soul of a seer. The pleasure
of an enjoyer is the very end why things placed are in
any place. The place and the thing placed in it, being
both in the understanding of a spectator of them.
Things dead in dead place effect nothing. But in a
living Soul, that seeth their excellencies, they excite a
pleasure answerable to their value, a wisdom to
embrace them, a courage not to forsake them, a love pf
their Donor, praises and thanksgivings ; and a great-
ness and a joy equal to their goodness. And thus all
ages are present in my soul, and all kingdoms, and God
blessed forever. And thus Jesus Christ is seen in me,
and dwelleth in me, when I believe upon Him. And
thus all Saints are in me, and I in them. And thus all
Angels and the Eternity and Infinity of God are in me
for evermore. I being the living temple and compre-
hcnsor of them. Since therefore all other ways of In-
being would be utterly vain, were it not for this : And
the Kingdom of God (as our Saviour saith) is within
* This is apparently the author's word, but it may possibly
be read as " right."
78
you, let us ever meditate and think on Him, that His
conception, nativity, life and death may be always
within us. Let heaven and earth, men and angels, God
and His creatures be always within us, that is in our
sight, in our sense, in our love and esteem : that in the
light of the Holy Ghost we may see the glory of His
Eternal IGngdom, and sing the song of Moses, 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.
79
/
f
THE SECOND CENTURY
THE Services which the world doth you, are trans-
cendent to all imagination. Did it only sustain your
body and preserve your life, and comfort your senses,
you were bound to value it as much as those services
were worth : but it discovers the being of God tmto
you, it opens His nature, and shews you His wisdom,
goodness and power, it magnifies His love tmto you, it
serves Angels and men for you, it entertains you with
many lovely and glorious objects, it feeds you with joys,
and becomes a theme that furnishes you with perpetual
praises and thanksgivings, it enflaineth you with the
love of God, and in the link of your union and commu-
nion with Him. It is the temple wherein you are
exalted to glory and honour, and the visible porch or
gate of Eternity : a sure pledge of Eternal joys, to all
them that walk before God and are perfect in it.
80
If you desire directions how to enjoy it, place yourself
in it as if no one were created besides yourself, and
consider all the services it doth even to you alone.
Prize those services with a joy answerable to the value
of them, be truly thankful, and as grateful for them, as
their merit deserves. And remember always how
great soever the world is, it is the beginning of Gifts,
the first thing which God bestows to every infant, by
the very right of his nativity, f Which because men are
blind, they cannot see, and therefore know not that
God is bountiful.) From that first error they proceed
and multiply their mistaking all along. They know
not themselves or their own glory, they understand
not His commandments, they see not the sublimity of
righteous actions, they know not the beauty of Truth,
nor are acquainted with the glory of the Holy Scrip-
tures.
I
3
..TilL-j pu se e that the world is yours, you cannot
weigh the greatness of sin, nor the misery of your fall,
nor prize your redeemer's love. One would think
these should be motives sufficient to stir us up to the
contemplation of God*s works, wherein all the riches
of His Kingdom will appear. For the greatness of sin
proceedeth from the greatness of His love whom we
have offended, from the greatness of those obligations
which were laid upon us, from the great blessedness
F 8i
and glory of the estate wherein we were placed, none
of which can be seen, till Truth is seen, a great part of
which is, ^lat the World is ours"^ So that indeed the
knowledge of this is the very i4al light, wherein all
mysteries are evidenced to us.
The misery of your fall ariseth naturally from the
greatness of your sin. For to sin against infinite love,
is to make oneself infinitely deformed : to be infinitely
deformed, is to be infinitely odious in His eyes who
once loved us with infinite love : to have sinned against
aU obligations, and to have fallen from infinite glory
and blessedness is infinite misery : but cannot be seen,
tiU the glory of the estate from which we are fallen is
ditc«nicd« To be infinitely odious in His eyes who
mtiuittly loved us« maketh us unavoidably miserable :
b«CAU«« it bertaveth us of the end for which we were
cnMt«vi» vhkh was to enjoy His love : and of the end
^bo v>t all \h» crtatures which were made only to mani-
IhNtt tiM $aiiM^ For whan ve are bereaved of these,
VM^ Uyi^ t^ no pwrposie ; and having lost the end to
wMv'h wifr w«M Cf«at«d» 0«r life is cumbersome and
^"H^ vV^^^M vKiicti vHir Saviovar ^veth in the Revela-
IW^^ K^ Vi^^rcti v>l S|^lits«s» is by all churches, and

^.X VX^X ^mU vMii^tltiiittjr to^ be observed: Remember
front whence thou art fallen^ and repent, /^ Which intimates
our duty of remembering our happiness in the estate of
innocence, j For without this we can never prize our
Redeemer^ love : He that knows not to what \t& is
redeemed cannot prize the work of redemption. The
means cannot there be valued, where the end is
despised. Since therefore by the Second Adam, we
are restored to that we lost in the first : unless we
value that we lost in the first, we cannot truly rejoice
in the second.'^ But when we do, then all things receive
an infinite esteem, and an augmentation infinitely
infinite, that follows after. Our Saviour's love. His
incarnation. His life and death, His resurrection, His
ascension into Heaven, His intercession for us being
then seen, and infinitely prized, in a glorious light : as
also our deliverance from Hell, and our reconciliation
unto God.
The consideration also of this truth, that the world
is mine, confirmeth my faith. God having placed the
evidences of Religion in the greatest and highest joys.
/For as long as I am ignorant that the World is mine,
xhe love of God is defective to m^ How can I believe
that He gave His Son to die for me, who having power
to do otherwise gave me nothing but rags and cottages ?
But when I see once that He gave Heaven and Earth
to me, and made me in His image to enjoy them in His
similitude, I can easily believe that He gave His Son
83
also for me. Especially since He commanded all
Angels and Men to love me as Himself : and so highly
honoreth me,/ that whatsoever is done mito me, He
accounteth done unto Him.
Place yourself therefore in the midst of the world as
if you were alone, and meditate upon all the services
which it doth unto you. Suppose the Sun were absent,
and conceive the world to be a dungeon of darkness
and death about you : you will then find his beams
more delightful than the approach of Angels : and
loath the abomination of that sinful blindness, whereby
you see not the glory of so great and bright a creature,
because the air is filled with its beams. Then you will
think that all its light shineth for you, and confess that
God hath manifested Himself indeed, in the preparation
of so divine a creature. You will abhor the madness
of those who esteem a purse of gold more than it.
Alas, what could a man do with a purse of gold in an
everlasting dungeon ? And shall we prize the sun less
than it, which is the light and fountain of all our
pleasures ? You will then abhor the preposterous
method of those, who in an evil sense are blinded with
its beams, and to whom the presence of the light is the
greatest darkness. For they who would repine at God
without the sun, are unthankful, having it : and there-
fore only despise it, because it is created.
H
8
It raiseth com to supply you with food, it melteth
waters to quench your thirst, it infuseth sense into all
your members, it illuminates the world to entertain you
with prospects, it surroundeth you with the beauty of
hills and valleys. It moveth and laboureth night and
day for your comfort and service ; it sprinkleth flowers
upon the ground for your pleasure ; and in all these
things sheweth you the goodness and wisdom of a God
that can make one thing so beautiftd, delightful and
serviceable, having ordained the same to innumerable
ends. It concocteth minerals, raiseth exhalations, be-
getteth clouds, sendeth down the dew and rain and
snow, that refresheth and repaireth all the earth. And
is far more glorious in its diurnal motion, than if there
were two suns to make on either side a perpetual day :
the swiftness whereby it moves in twenty-four hours
about so vast an universe manifesteth the power and
care of a Creator, more than any station or quiet could
do. And producing innumerable effects it is more
glorious, than if millions of Angels diversly did do
them.
Did the Sim stand still that you might have a
perpetual day, you wotdd not know the sweetness of
repose : the delightftd vicissitudes of night and day,
the early sweetness and spring of the morning, the
perfume and beauty in the cool of the evening, would
all be swallowed up in meridian splendour : all which
\ 8s
now entertain you with delights. The antipodes would
be empty, perpetual darkness and horror there, and
the Works of God on the other side of the world in
vain.
10
Were there two suns, that day might be alike in both
places, standing still, there wotdd be nothing but
meridian splendour under them, and nothing but con-
tinual morning in other places ; they wotdd absume and
dry up all the moisture of the earth, which now is
repaired as fast as it decayeth : and perhaps when the
nature of the sun is known, it is impossible there shotdd
be two : At least it is impossible they should be more
excellent than this one ; that we might magnify the
Deity and rest satisfied in Him, for making the best of
all possible works for our enjoyment.
11
Had the Sim been made one infinite flame, it had been
worse than it is, for there had been no living ; it had
filled all space, and devoured all other things. So that
it is far better being finite, than if it were infinite.
Even as the sea within a finite shore
Is far the better 'cause it is no more.
Whence we may easily perceive the Divine Wisdom
hHtb achieved things more than infinite in goodness and
beauty, a« a »ure token of their perfect excellency.
116
12
Entering thus far into the nature of the sun, we may
see a little Heaven in the creatures. And yet we shall
say less of the rest in particular : tho* every one in its
place be as excellent as it : and this without these can-
not be sustained. Were all the earth filthy mires, or
devouring quicksands, firm land wotdd be an unspeak-
able treasure. Were it all beaten gold it would be of no
value. It is a treasure therefore of far greater value
to a noble spirit than if the globe of the earth were all
gold. A noble spirit being only that which can survey
it all, and comprehend its uses. The air is better being
a living miracle as it now is than if it were crammed
and filled with crowns and sceptres. The moimtains
are better than solid diamonds, and those things which
scarcity maketh jewels (when you enjoy these) are
yours in their places. Why should you not render
thanks to God for them all ? You are the Adam or
the Eve that enjoy them. Why should you not extdt
and triumph in His love who hath done so great things
for you ? Why should you not rejoice and sing His
praises ? Learn to enjoy what you have first, and
covet more if you can afterwards.
13
Cotdd the seas serve you were you alone more than
now they do ? Why do you not render thanks for
them ? They serve you better than if you were in
them : everything serving you best in its proper place
87
Alone you were lord over all : bound to admire His
eternal love who raised you out of nothing into this
glorious world which He created for you. To see
infinite wisdom goodness and power making the
heavens and the earth, the seas, the air, the sun and
stars ! What wonder, what joy, what glory, what
triumph, what delight shotdd this afford ! It is more
yours than if you had been made alone.
14
The Sun is but a little spark of His infinite love : the
Sea is but one drop of His goodness. But what flames
of love ought that spark to kindle in your soul : what
seas of affection ought to flow for that drop in your
/bosom ! The heavens are the canopy, and the earth is
/ the footstool of your throne : who reign in communion
V with God : or at least are called so to do. How lively
Nshotdd His divine goodness appear luito you ; how con-
tinually shotdd it rest upon you ; how deeply should it
be impressed in you ! Verily its impressions ought to be
so deep, as to be always remaining^ always felt, always
admired, always seen and rejoiced in. You are never
truly great till all the world is yours : and the goodness
of your Donor so much your joy, that you think upon
it sdl day long. Which King David the Royal Man
well understood, when he said : My Ups shall be filled
with Thy praise, and Thy honor all the day. I will make
mention of Thy loving kindness in Thy Holy Temple,
88
15
The world serves you, as in serving those cattle
which you feed upon, so in serving those men, that
build and plough, and plant, and govern for you. It
serves you in those that pray and adore, and praise for
you, that fill the world with beauty and virtue ; that
are made to love and honour you, to please and
advance you with all the services that the art of man
can devise. So that you are alone in the world, though
there are millions in it beside. You are alone to enjoy
and rejoice in all, being the adequate object of His
eternal love, and the end of all. Thus the world
serves to promote and advance you.
16
Those services are so great, that when you enter
into them, they are ample fields and territories of joy :
though on the outside they seem so contemptible, that
they promise nothings The magnified pleasures of
this corrupted world, are like the Egyptian Temples in
old time, that were Magnifica in frontispicio Ridicula in
penetrali: They have a Royal frontispiece, but are
ridictdous when you come in. These hidden plea-
sures, because they are great, common, and simple, are
not understood.
17
Besides these immediate pleasures here beneath,
there are many sublime and celestial services which
89
the world doth do. It is a glorioiis mirror wherein
you may see the verity of all religion : enjoy the
remainders of Paradise, and talk with the Deity.
Apply yourself vigorously to the enjoyment of it, for
in it you shall see the face of God, and by enjoying it,
be wholly converted to Him.
18
You shall be glorified, you shall live in commimion
with Him, you shall ascend into the Throne of the
highest Heavens ; you shall be satisfied, you shall be
made greater than the Heavens, you shall be like Him,
when you enjoy the world as He doth ; you shall
converse with His wisdom, goodness, and power
above all worlds, and therefore shall know Him. To
know Whom is a sublime thing ; for it is Life Eternal.
19
They that quarrel at the manner of God's revealing
Himself are troubled because He is invisible. Yet is it
expedient that He should be so : for whatsoever is
visible is a body ; whatsoever is a body excludeth
other things out of the place where itself is. If God
therefore being infinite were visible He would make
it impossible for anything to have a being. Besides,
bulk as such in itself is dead. Whatsoever is visible is
so in like manner. That which inspureth bulk with
motion, Hfe, and sense is invisible ; and in itself
90
distinct from the bulk which it inspireth. Were God
therefore pure bulk, He could neither move, nor will,
nor desire anything ; but being invisible. He leaveth
room for and effecteth all things. He filleth nothing
with a bodily presence, but includeth all. He is pure
Life, Knowledge, and Desire, from which all things
flow : pure Wisdom, Goodness, and Love to which all
things return.
20
Hence we may know why God appeareth not in a
visible manner, is because He is invisible. Those who
are angry with the Deity for not showing Himself to
their bodily eyes are not displeased with the manner
of revelation, but that He is such a God as He is. But
though He is invisible, yet say they. He may assume a
body, and make Himself visible therein. We ask them
therefore what kind of body they desire, for if He
shotdd take upon Himself a visible body, that body
must represent some of His perfections. What perfec-
tions then wotdd they have that body to express ? If His
infinity, that body then must be infinite. Upon which
the same absurdity would follow as before, for being
infinite it would exclude all Being beside out of place.
If His Eternity, that cannot by a body be represented.
Neither is any sense able to judge of infinity or eternity.
For if He should represent Himself by an infinite wall ;
sight being too short might apprehend itself defective,
and be assured that it could not apprehend the ends of
that wall ; but whether it had ends, which itself was
91
not able to discern, it could not be satisfied. Wotdd
you therefore have it to express some other of His
perfections ; as particularly that of His beauty ?
Beauty being a thing consisting of variety, that body
cotdd not be one simple being, but must be sweetly
tempered of a manifold and delightftd mixture of
figures and colours: and be some such thing as
Ezekiel saw in his vision. For uniform beauty the
Sun is the most delightful, yet is not that Sun the most
delightful thing that is possible. A body more beauti-
ftd than it may be made. Suppose therefore the most
beautiful that is possible were created. What would
follow ? Being a silent and quiet object of the eye, it
would be no more noted than if it had not a being,
The most beautiftd object being always present, grows
common and despised. Even as a picture is at first
admired, but at length no more regarded than the bare
wall. Since therefore the most beautiful thing that is
possible, being always continued, would grow into
contempt ; how do we know, but the world is that
body, which the Deity hath assumed to manifest His
Beauty and by which He maketh Himself as visible, as
it is possible He shotdd ?
21
When Amasis the King of Egypt sent to the wise
men of Greece, to know. Quid Pulcherrimuml upon
due and mature consideration they answered, The
World. The world certainly being so beautiful that
92
nothing visible is capable of more. Were we to see it
only once, the first appearance would amaze us. But
being daily seen, we observe it not. Ancient philoso-
phers have thought God to be the Soul of the World.
Since therefore this visible World is the body of God,
not His natural body, but which He hath assumed ; let
us see how glorious His wisdom is in manifesting
Himself thereby. It hath not only represented His
infinity and eternity which we thought impossible to
be represented by a body, but His beauty also, His
wisdom, goodness, power, life and glory, His righteous-
ness, love, and blessedness : all which as out of a
plentiftd treasury, may be taken and collected out of
this world.
First, His infinity ; for the dimensions of the world
are unsearchable. An infinite wall is a poor thing to
express His infinity. A narrow endless length is
nothing : might be, and if it were, were unprofitable.
But the world is round, and endlessly unsearchable
every way. What astronomer, what mathematician,
what philosopher did ever comprehend the measures
of the world ? The very Earth alone being round and
globous, is illimited. It hath neither walls nor preci-
pices, nor bounds, nor borders. A man may lose
himself in the midst of nations and kingdoms. And
yet it is but a centre compared to the universe. The
distance of the sun, the altitude of the stars, the wide-
ness of the heavens on every side passeth the reach of
sight, and search of the understanding. And whether
it be infinite or no, we cannot tell. The Eternity of
93
God is so apparent in it, that the wisest of philosophers
thought the world eternal. We come into it, leave it,
as if it had neither beginning nor ending. Concerning
its beauty I need say nothing. No man can turn unto
it, but must be ravished with its appearance. Only
thus much, since these things are so beautiful, how
much more beautiful is the author of them ? Which
was the note and observation of the wise man in the
Book of * . But the beauty of God is invisible, it is
all Wisdom, Goodness, Life and Love, Power, Glory,
Blessedness &c. How therefore shall these be ex-
pressed in a material world ? His wisdom is expressed
in manifesting His infinity in such a commodious
manner. He hath made a penetrable body in which
we may stand, to wit the air, and see the Heavens and
the regions of the Earth, at wonderftd distances. His
goodness is manifest in making that beauty so delight-
ful, and its varieties so profitable. The air to breathe
in, the sea for moisture, the earth for fertility, the
heavens for influences, the Sun for production^, the
stars and trees wherewith it is adorned for innumerable
uses. Again His goodness is seen, in the end to which
He guideth all this profitableness, in making it service-
able to supply our wants, and delight our senses : to
enflame us with His love, and make us amiable before
Him, and delighters in His blessedness. God having
not only shewed us His simple infinity in an endless
wall, but in such an illustrious manner, by an infinite
variety, that He hath drowned our understanding in a
* There is a blank here in the original MS.
94
multitude of wonders : transported us with delights
and enriched us with innumerable diversities of joys
and pleasures. The very greatness of our felicity
convinceth us that there is a God.
22
His power is evident by upholding it all. But how
shall His life appear in that which is dead ? Life is the
root of activity and motion. Did I see a man sitting in
a chair, as long as he was quiet, I could not tell but his
body was inanimate : but if he stirred, if he moved his
legs, or stretched forth his arms, if he breathed or
twinkled with his eyes, I could easily tell he had a soul
within him. Motion being a far greater evidence of
life, than all lineaments whatsoever. Colours and
features may be in a dead picture, but motion is always
attended with life. What shall I think therefore when
the winds blow, the seas roar, the waters flow, the
vapours ascend, the clouds fly, the drops of rain fall,
the stars march forth in armies, the stm runneth swiftly
round about the world ? Can all these things move so
without a life, or spring of motion ? But the wheels in
watches move, and so doth the hand that pointeth out
the figures : this being a motion of dead things.
Therefore hath God created living ones : that by
lively motions, and sensible desires, we might be
sensible of a Deity. They breathe, they see, they feel,
they grow, they flourish, they know, they love. O
what a world of evidences ! We are lost in abysses,
95
we now are absorpt in wonders, and swallowed up oi
demonstrations. Beasts, fowls, and fishes teaching and
evidencing the glory of their creator. But these by an
endless generation might succeed each other from
everlasting. Let us therefore survey their order, and
see by that whether we cannot discern their governor.
The Sim, and moon, and stars shine, and by shining
minister influences to herbs and flowers. These grow
and feed the cattle : the seas also and springs minister
unto them, as they do unto fowls and fishes. All
which are subservient tmto man, a more noble creature
endued with understanding to admire his Creator.
Who being king and lord of this world, is able to prize
all in a reflexive manner, and render praises for all
with joy, living blessedly in the fruition of them.
None can question the being of a Deity but one that is
ignorant of man's excellencies, and the glory of his
dominion over all the creatures.
23
Above all, man discovereth the glory of God ; who
being himself Immortal, is the divinest creature. He
hath a dominion over all the rest, and God over him.
By him, the fountain of all these things is the end of
them : for he can return to their Author deserved
praises. Senses cannot resemble that which they
cannot apprehend ; nor express that which they cannot
resemble, but in a shady manner. But man is made in
the Image of God, and therefore is a mirror and
96
representative of Him, And therefore in himself he
may see God, which is his glory and felicity. His
thoughts and desires can run out to everlasting. His
love can extend to all objects, his understanding is an
endless light, and can infinitely be present in all places,
and see and examine all beings, survey the reasons,
surmount the greatness, exceed the strength, contem-
plate the beauty, enjoy the benefit, and reign over all it
sees and enjoys like the Eternal Godhead, Here is an
invisible power, an indivisible omnipresence, a spiritual
supremacy, an inward, hidden, tmknown being greater
than all, a sublime and sovereign creature meet to live
in communion with God, in the fruition of them.
24
That you are a man should fill you with joys, and
make you to overflow with praises. The privilege of
your nature being infinitely infinite. And that the
world serves you in this fathomless manner, exhibiting
the Deity, and ministering to your blessedness, ought
daily to transport you with a blessed vision, into ravish-
ments and ecstasies. What knowledge cotdd you have
had of God by an unprofitable wall though endless and
infinite ? For though as things now are, nothing
can be, but it exhibits a Deity ; as the Apostle saith, By
things that are seen the invisible things of God are manifested^
even His power and Godhead, because everything is a
demonstration of His goodness and power ; by its
existence and the end to which it is guided : yet an
G 97
endless wall could never manifest His being, were it
present with you alone : for it wotdd deny that infinity
by its unprofitableness, which it showeth by its end~
lessness. The true exemplar of God*s infinity is that
of your understanding, which is a lively pattern and
idea of it. It excludeth nothing, and containeth all
things, being a power that permitteth all objects to
be, and is able to enjoy them. Here is a profitable end-
lessness of infinite value, because without it infinite joys
and blessings wotdd be lost, which by it are enjoyed.
How great doth God appear, in wisely preparing such
an understanding to enjoy His creatures ; such an end-
less, invisible, and mysterious receiver ! And how
blessed and divine are you, to whom God hath not
only simply appeared, but whom He hath exalted as an
Immortal King among all His creatures !
25
You are able to see His righteousness, and blessed-
ness, and glory, which are invisible. Yea, which is
infinitely more, to resemble and attain them, to express
them in yourself, enjoying them and the similitude of
them. No beast can see what righteousness is : nor is
any brute capable of imitating it. You are : being
admitted into the fellowship and order of Angels.
Which have neither eyes nor ears, and yet see and
imderstand hings, which are infinitely higher than the
sphere of senses. You are able to discern, that in all
these things He is Love to you ; and that Love is a
98
fountain of infinite benefits, and doth all that is possible
for its beloved object. It endlessly desireth to delight
itself, and its delight is to magnify its beloved. You are
able to see the righteousness of Love in this. For in
doing the best of all possible things it is right wise to
itself and to all other beings. Right wise to itself in
glorifying itself in the best of manners, and to all other
things in making them most excellent. Right wise to
itself in preparing for itself the best of treasures, and to
its object in like manner, in making its beloved the
most blessed. Right wise unto itself, in satisfying
itself in its infinite desire of becoming dehghtf td to its
object, in preparing for itself infinite pleasures, and in
making for itself the most delightful object that can
possibly be made. Right wise unto you, in making you
that object : and providing all the treasures of itself for
you, and making itself infinitely joyous and delightftd
to you. — ^Nothing is so righteous, or right wise as Love.
For by making itself glorious it becometh infinite : and
by loving its object infinitely it enable th itself to delight
infinitely in its object's happiness : and wisely prepareth
infinite treasures. Right wisely thereby at once
enriching itself and its object. So that you are able
evidently to discern that God is Love, and therein to
contemplate all His perfections.
26
You are able therein to see the infinite glory of your
high estate. For if God is Love, and Love be so rest-
99
less a principle in exalting its object : and so secure
that it always promoteth and glorifieth and exalteth
itself thereby, where will there be any bounds in your
exaltation ? How dreadful, how amiable, how blessed,
how great, how unsearchable, how incomprehensible
must you be in your true real inward happiness ! The
object of Love is infinitely exalted. Love is infinitely
delightful to its object, God by all His works manifest-
eth Himself to be Love, and you being the end of them,
are evidently its object. Go where you will, here alone
shall you find your happiness. Contemplate therefore
the works of God, for they serve you not only in mani-
festing Him, but in making you to know yourself and
your blessedness.
27
As Love is righteous in glorifying itself and making its
object blessed : so is it in all its dealings and dispensa-
tions towards it. Having made it amiable, it cannot
but love it, which it is righteous in doing, for to love
what is lovely is a righteous thing. To make it infi-
nitely amiable is a righteous thing to infinite Love :
and to love it infinitely, being infinitely amiable. For
thereby infinite Love doth right to itself and its measure :
yea, to itself and its object. To tender what is ami-
able is a righteous thing : to hurt it is evil. Love
therefore is infinitely righteous in being infinitely tender
of its object's welfare : and in hating infinitely the sin
of hurting it. It is righteous in commanding others to
I GO
promote it, and in punishing those that injure or offend
it. And thus have you a Gate, in the prospect even of
this world, whereby you may see into God's Kingdom.
For by His works you see that God is Love, and by
His Love see the nature of all righteousness opened and
unfolded : with the ground and foundations of rewards
and punishments.
28
But God being infinite is infinitely righteous. His
love therefore is righteous to itself and all its works as
well as its object. To itself in requiring that it be infi-
nitely esteemed, of which it is infinitely desirous. The
contemners of it therefore it infinitely punisheth. To
its works not only in making them the best that may
be, but in requiring an exact and due esteem, from the
enjoyers of them. Is not Love jealous of the honour
of its gifts ? Doth not a contempt of its presents, re-
dound upon itself ? The world therefore serveth you
abundantly in teaching you your duty. They daily cry
in a living manner, with a silent and yet most loud
voice. We sltc all His gifts : We are tokens and
presents of His Love. You must therefore esteem us
according to the beauty and worth that is in us, and the
Love from whence we came. Which to do, is certainly
the most blessed thing in all worlds, as not to do it
is most wicked and most miserable.
lOI
29
Love fiirther manifests itself in joining righteousness
and blessedness together : for wherein can Love appear
more than in making our duty most blessed. Which
here is done by making obedience the fruition of one's
blessedness. God cannot therefore but be infinitely
provoked, when we break His laws. Not only because
Love is jealous and cruel as the grave, but because also
our duty being so amiable, which it imposeth on us
with infinite obligations, they are all despised : His Love
itself, our most beautiful duty and all its obligations.
So that His wrath must be very heavy, and His indigna-
tion infinite.
30
Yet Love can forbear, and Love can forgive, though
it can never be reconciled to an unlovely object. And
hence it is that though you have so little considered
the "Works of God, and prized His Love, yet you are
permitted to live : and live at ease, and enjoy your
pleasure. But Love can never be reconciled to an
unlovely object, and you are infinitely unlovely by
despising God and His Love so long. Yea, one act
only of despite done to the smallest creature made you
infinitely deformed. What shall become of you there-
fore since God cannot be reconciled to an ugly object ?
Verily you are in danger of perishing eternally. He can-
not indeed be reconciled to an ugly object as it is ugly,
but as it is capable of being otherwise He may. He can
102
never therefore be reconciled to your sin, because sin
itself is incapable of being altered : bat He may be
recondledito yotir person, because that maybe restored :
and, which is an infinite wonder, to greater beanty and
splendour than before.
31
By how much the greater His love was, by so much
the greater may His sorrow be at the loss of His object :
and by so much the greater His desire also of its re-
storation. His Love therefore being infinite, may do
infinite things for an object infinitely valued. Being
infinite in Wisdom, it is able also to devise a way inscrut-
able to us, whereby to sever the sin from the sinner :
and to satisfy its righteousness in punishing the trans-
gression, yet satisfy itself in saving the transgressor :
And to purge away the dross and incorporated filth
and leprosy of sin : restoring the Sotd to its primitive
beauty, health, and glory. But then it doth this at an
infinite expense, wherein also it is more delighted, and
especially magnified, for it giveth Another equally dear
unto itself to suffer in-its stead. And thus we come
again by the Works of God to our Lord JESUS
CHRIST.
32
Whoever suffereth innocently and justly in another's
stead, must become a surety by his voluntary act.
And this an Angel or a Cherubim might have done.
103
He might also perhaps have suffered an infinite
punishment in the removal of that Love of God which
he infinitely prized : and perhaps also he might have
paid an obedience which he owed not. For the
Angels are bound to love God with all their might, and
men as themselves, while they are innocent : and to
live by loving them in their blessedness and glory ;
yet they are not bound by virtue of this law to die for
men being wicked and deformed ; and therefore in
undertaking this might have undertaken more than
was their duty : and perhaps loving God infinitely,
(had they seen His love to man) they would. Yea,
perhaps also they might have suffered in our nature ;
and been able to have sustained infinite wrath ; which
are all the conditions usually reckoned up and
numbered by Divines, as requisite in a Mediator and
Redeemer of others. For they might have been
hypostatically united to our nature, and though they
were creatures, yet Almighty Power can sustain a
creature under as great a punishment as Almighty
Power can inflict. Almighty Power upholding it being
like the nether millstone, and Almighty Power
pimishing like the upper millstone, between which
two it is infinitely tormented. "We must therefore
search higher into the causes of our Saviour's prela-
tion above them.
33
One great cause why no Angel was admitted to this
office, was because it was an honour infinitely too
104
great and sablime for them, God accounting none but
His own Son worthy of that dignity. Wherefore^ it is
written, no man iakeih this honour to himself^ but He
that is called of God^ as was Aaron, Neither did Jesus
(though He were the Son of God) make Himself an
High Priest, but He that said unto Him, Thou art
a priest for ever after the order of Melchisedec, Nor yet was
it forced or imposed upon Him, but He voluntarily
undertook it. For which cause God hath highly
exalted Him, and given Him a name which is above
every name in Heaven and Earth, because being in
the form of God, he thought it not robbery to be
equal with God, yet took upon Him the form of
a servant, and being' found in the fashion of a man
would humble Himself to the Death of the Cross for
our sakes.
Where we learn several strange and admirable
things : First, how high an honour it is to suffer for
God in this world : Secondly, in what an infinite
dignity man is exalted for whom God counted none
worthy to suffer but His own Son : And thirdly the
equity of God's proceeding in chastising another for
our sins : (against the Socinians who, being blind in
this mystery, are the enemies of our Saviour's Deity
in this world.) For had He imposed this task upon
one that was unwilling, it had been injustice : had He
imposed it upon one that was unable to perform it, it
had been folly : had He imposed it upon any one to
his harm, cruelty ; but laying it upon one that was
willing and able, to His highest benefit, it was right-
105
oeusness, wisdom, and glory. All mercy goodness and
ove on every side.
34
How vile are they, and blind and ignorant, that will
not see every one to be the heir of the world, for whose
sake all this was done ! He that spared not His own
Son but gave Him up for us all, how shall He not with
Him also freely give us all things ? Is not he an object
of infinite Love for whom our Saviour died ? Shall not
all things in Heaven and Earth serve him in splendour
and glory, for whom the Son of God came down to
minister in agonies and sufferings ? O here contem-
plate the glory of man, and his high exaltation in the
Throne of God. Here consider how you are beloved,
and be transported with excess of joy at this wonderftd
mystery. Leave the trash and vanities of the world, to
live here in communion with the blessed Trinity.
Imitate St. Patd who counted all things but dross and
dung, for the excellency of the knowledge of God in
Christ. And thus the Works of God serve you in
teaching you the knowledge of our Lord and Saviour.
35
Another reason for which our Redemption was denied
to Angels and reserved only to be wrought by our
Saviour, is the dignity of Man \ for the redemption of their
Soul is precious and it ceaseth for ever None of them can by
1 06
any means redeem himy nor give to God a ransom for
him. Having sinned, he must be clothed in the right-
eousness of God or perish for ever. All the Angels
and Cherubims in Heaven, though their righteousness
should be imputed to him could not justify him. No
created righteousness is able to cover him, the exceed-
ing glory of his primitive estate being so great, that it
made his sin infinitely infinite.
36
Yet further, another reason why this office was dele-
gated to none of them, was this : — He that died for us
must by his own merits save us. Being therefore our
Saviour was to merit for us, by His own actions, it was
necessary that He should be such an one, who, by His
own power, could sustain infinite punishments, and
offer them up to God on our behalf with infinite Love as
a voluntary obedience. Which only Christ was able to
do out of the treasury of His own fullness. For the
divine essence in Him could overcome infinite punish-
ments, and infinitely love the . Inflicter of them : with-
out any repining, despondency, or hatred, returned for
the same. Where it is curious to observe, how fully
our Saviour satisfied for us. We hated God when He
loved us : our Saviour not only loved God, while God
loved Him ; but loved Him also with infinite love,
even while He expressed hatred against Him.
107
37
Fmally another reason was the di^uty of our
SaTftOor's person, who, being infoutely more excellent
than all Angels, was, m I£s condescentkxis infini t e ly
more acceptable. Which excellency both of I£s person
and condescention is not a Httle magnified by His Eter-
nity. By His sufferings He brought in eternal right-
eousness. That He should stoc^ down for oar sakes
was infinitely meritorioas. And since the Will before
God is the Highest Deed : accepting this from all
Eternity, it is as if from all Eternity He had suffere d
for US. His love to God and man, in this Act was
infinite and eternal. And th erefor e is it said, that He
through the Eternal Spirit, offered np Himsrif a sacri-
fice to God for ns. His Eternal Sprit from ever-
lasting offered up itself, when He said, Lo^ I came:
in the volume of the Book is it written of me: to do Thy wiU^
O God : and He offered np Himself throng the Eternal
Spirit in time when He was slain npon the Cross. Now
no creature can offer up itself eternally, because it was
not from eveiiasting. Nor can anything work Eternal
Righteousness for us, Imt God alone.
38
How then should we be saved ? since eternal right-
eousness must be paid for our temporal iniquity :
since one must suffer by Ifis own strength on our
behalf ; and out of Ifis own fullness defray our debt of
infinite charity, and that in the midst ol sufferings ;
1 08
which no Angel or Seraphin is able : Since He must
pay an obedience which He did not owe : both in lov-
ing men when themselves were hateful, and in loving
God when He was hated of Him : since none but God
could do this, and it was inconvenient for God to do it :
whither shall we fly for refuge ? Verily, we are in a
great strait : but in the midst of these exigencies Love
prepareth for itself an offering. One mighty to save,
concerning whom it is written. This day have I begotten
Thee.
39
God by loving begot His Son, For God is Love, and
by loving He begot His Love. He is of Himself, and
by lovmg He is what He is, INFINITE LOVE. God
is not a mixt and compoimded Being, so that His Love
is one thing and Himself another : but the most pure
and simple of all Beings, all Act, and pure Love in the
abstract. Being Love therefore itself, by loving He
begot His Love. Had He not Loved, He had not been
what He now is. The God of Love, the most righteous
of all beings, in being infinitely righteous to Himself,
and all. But by loving He is infinitely righteous to
Himself and all. For He is of Himself, Infinitely
Blessed and most Glorious ; and all His creatures are
of Him, in whom they are infinitely delighted and
Blessed and Glorious.
109
40
In an Love there is a love begetting, and a love
begotten, and a love proceeding. Which though they
are one in essence subsist nevertheless in three several
manners. For love is benevolent affection to another :
Which is of itself, and by itself relateth to its object.
It floweth from itself and resteth in its object Love
proceedeth of necessity from itself, for unless it be of
itself it is not Love. Consfa^aint is destructive and
opposite to its nature. The Love from which it Bow-
eth is the fountain of Love. The Love which streameth
from it, is the communication of Love, or Love com-
municated. The Love which resteth in the object is
the Love which sbreameth to it. So that in all Love,
the Trinity is clear. By secret passages without
stirring it proceedeth to its object, and is as powerfully
present as if it did not proceed at alL The Love that
lieth in the bosom of the Lover, being the love that is
perceived in the spirit of the Beloved : that is, the same
in substance, tho' in the manner of substance, or
subsistence, different. Love in the bosom is the
parent of Love, Love in the stream is the effect of Love,
Love seen, or dwelling in the object proceedeth from
both. Yet are aU these, one and the self-same Love :
though three Loves.
41
Love in the fountain and Love in the stream are both
the same. And therefore are they both equal in Time
no .
^-~-
and Glory. For love communicateth itself : And
therefore love in the fountain is the very love com-
mtinicated to its object. Love in the fountain is love
in the stream, and love in the stream equally glorious
with love in the fountain. Though it streameth to its
object it abideth in the lover, and is the love of the
lover.
42
Wliere Love is the Lover, Love streaming from the
Lover, is the Lover ; the Lover streaming from himself,
and existing in another Person.
43
This Person is the Son of God : who as He is the
Wisdom of the Father, so is He the Love of the Father.
For the Love of the Father is the "Wisdom of the Father.
And this Person did God by loving us, beget, that He
might be the means of all our glory.
44
This Person differs in nothing from the Father, but
only in this that He is begotten of Him. He is Eternal
with the Father, as glorious and as intelligent. He is
of the same mind in everything in all worlds, loveth
the same objects in as infinite a measure. Is the means
by which the Father loveth, acteth, createth, redeemeth,
governeth, and perfecteth all things. And the means
III
also by which wc sec and love the Father : oiir strength
and our eternity. He is the Mediator between God
and His creatures. God therefore being willing to
redeem us by His own blood, (Acts 20) by Him
redeemed us, and in His person died for us.
45
How wonderful is it that God by being Love should
prepare a Redeemer to die for us? But how much more
wonderful, that by this means Himself should be, and
be God by being Love ! By this means also He ref ineth
our nature, and enableth us to pttrge out the poison
and the filthy plague of Sin. For love is so amiable
and desirable to the Soul that it cannot be resisted.
Love is the Spirit of God. In Himself it is the Father,
or else the Son, for the Father is in the Son, and the
Son is in the Father : In us it is the Holy Ghost. The
Love of God being seen, being God in us : Purify-
ing, illuminating, strengthening, and comforting the
soul of the seer. For God by. shewing communi-
cateth Himself to men and angels. And when He
dwelleth in the soul, dwelleth in the sight. And when
He dwelleth in the sight achieving all that love can do
for such a soul. And thus the world serveth you as it
is a mirror wherein you contemplate the Blessed
Trinity. For it plainly sheweth that God is Love, and
in His being Love you see the unity of the Blessed
Trinity, and a glorious Trinity in the Blessed Unity.
112
46
In all Love there is some Producer, some Means, and
some End : all these being internal in the thing itself.
Love loving is the Producer, and that is the Father :
Love produced is the Means, and that is the Son :
For Love is the means by which a lover loveth. The
End of these Means is Love : for it is love by loving :
and that is the Holy Ghost. The End and the Pro-
ducer being both the same, by the Means attained.
For by loving Love attaineth itself and being. The
Producer is attained by loving, and is the End of
Himself. That Love is the end of itself, and that God
loveth that He might be Love, is as evident to him that
considers spiritual things, as the Sun. Because it is
impossible there should be a higher end, or a better
proposed. What can be more desirable than the most
delightful operation ; what more eligible, than the
most glorious being ; what further can be proposed
than the most blessed and perfect life ? Since God
therefore chooseth the most perfect life, what can be
more perfect than that life and that Being which is at
once the Fountain, and the End of all things ? There
being in it the perpetual joy of giving and receiving
infinite treasures. To be the* Foimtain of joys and
blessings is delightful. And by being Love God is the
Foimtain of all worlds. To receive all and to be the
End of all is equally delightful, and by being Love God
receiveth, and is the End of all. For all the benefits
that are done unto all, by loving all, Himself receiveth:
H 113
What good could Heaven and Earth do Him, were it
not for His Love to the children of men ? By being
what He is, which is Love mito all, He enjoyeth all.
47
What life can be more pleasant, than that which is
delighted in itself, and in all objects ; in which also all
objects infinitely delight ? What life can be more
pleasant, than that which is blessed in all, and glorious
before all ? Now this life is the life of Love. For
this end therefore did He desire to Love, that He
might be Love. Infinitely delightftd to all objects,
infinitely delighted in all, and infinitely pleased in
Himself, for being infinitely delightful to all, and
delighted in all. All this He attaineth by Love. For
Love is the most delightful of all employments. All
the objects of Love are delightful to it, and Love is
delightful to all its objects. Well then may Love be
the end of loving, which is so complete. It being a
thing so delightful, that God infinitely rejoiceth in
Himself for being Love. And thus you see how God
is the end of Himsel£ He doth what He doth^ that He tnay
be what He is: Wise and glorious and bountiful and
blessed in being Perfect Love.
48
Love is so divine and perfect a thing, that it is
worthy to be the very end and being of the Deity. It is
114
His goodness, and it is His glory. We therefore so
vastly delight in Love, because all these excellencies
and all other whatsoever lie within it. By Loving a
Soul does propagate and beget itself. By Loving it
does dilate and magnify itself. By Loving it does
enlarge and delight itself. By Loving also it delighteth
others, as by Loving it doth honour and enrich itself.
But above all by Loving it does attain itself. Love
also being the end of Souls, which are never perfect
till they are in act what they are in power. They
were made to love, and are dark and vain and com-
fortless till they do it. Till they love they are idle, or
mis-employed. Till they love they are desolate ; with-
out their objects, and narrow and little, and dishonour-
able : but when they shine by Love upon all objects,
they are accompanied with them and enlightened by
them. Till we become therefore all Act as God is, we
can never rest, nor ever be satisfied.
49
Love is so noble that it enjoyeth others' enjoyments,
delighteth in giving all unto its object, and in seeing all
given to its object. So that whosoever loveth all man-
kind, he enjoyeth all the goodness of God to the whole
world : and endeavoureth the benefit of Kingdoms and
Ages, with all whom He is present by Love, which is
the best maimer of presence that is possible.
115
50
God is present by Love alone. By Love alone He is
great and glorious. By Love alone He [liveth and
f eeleth in other persons. By Love alone He enjoyeth all
the creatures, by Love alone He is pleasing to Himself,
by love alone He is rich and blessed. O why dost not
thou by Love alone seek to achieve all these, by Love
alone attain another self, by Love alone live in others, by
Love attain thy glory ? The Soul is shrivelled up and
buried in a grave that does not Love. But that which
does love wisely and truly is the joy and end of all the
world, the King of Heaven, and the Friend of God, the
shining Light and Temple of Eternity : The Brother
of Christ Jesus, and one Spirit with the Holy Ghost.
51
Love is a far more glorious Being than flesh and
bones. If thou wilt it is endless, and infinitely more
sweet than thy body can be to thee and others. Thy
body is confined, and is a dull lump of heavy clay, by
which thou art retarded, rather than dost move : It
was given thee to be a lantern only to the candle of
Love that shineth in thy Soul ; by it thou dost see and
feel and eat and drink : but the end of all is that thou
mightest be as God is : a joy and blessing by being
Love. Thy Love is illimited. Thy Love can extend to
all objects. Thy Love can see God and accompany
His Love throughout all Eternity. Thy Love is
infinitely profitable to thyself and others. To thyself,
ii6
for thereby mayest thou receive infinite good things :
To others, for thereby thou art prone to do infinite
good to all. Thy body can receive but few pleasures.
Thy Love can feed upon all : take into itself adl worlds,
and all Eternities above all worlds and all the joys of
God before and after. Thy flesh and bones can do but
little good : nor that httle unless as by Love it is
inspired and directed. A poor carcase thy body is ; but
love is delightful and profitable to thousands. O live
therefore by the more noble part. Be like Him who
baptizeth with fire. Feel thy spirit, awaken thy Soul,
be an enlarged Seraphim, an infinite Good, or like unto
Him.
52
The true WAY wc may go unto His Throne, and can
never exceed, nor be too high. All hyperboles are but
little pigmies, and diminutive expressions, in comparison
of the Truth. All that Adam could propose to himself
or hope for was laid up in store for him, in a better
way than he could ask or think : but in seeking for it a
false way he lost all ; what he had in hope, and what
he had in fruition. To be as Gods, we are prompted to
desire by the instinct of nature. And that we shall be
by Loving all that He doth. But by loving Him what,
O what, shall we be ? By loving Him according to the
greatness of His love unto us, according to His amiable-
ness, as we ought, and according to the obligations that
lie upon us, we shall be no man can devise what. We
shall love Him infinitely more than ourselves, and
117
th er e fo re live infimtely more in Him than in ourselves ;
and be infinitely more delighted with His Etenud
Blessedness than oar own. We shall infinitely more
delist * than oorsehres. AH worlds, all Angels,
all men, all kingdoms, all cre a t ur e s will be more oars
in Him than in ourselves : so will^Ifis Essence and
Eternal Godhead. Oh Love what hast Thou done !
53
And He will so love us, when all this beauty of Love
is within us, that though we by our love to Him seem
more blessed in His blessedness than He, He is infinitely
more blessed than we even in our blessedness.
We being so united to each other by living in each
other that nothing can divide us for evermore.
54
Love is infinitely delightful to its object, and the
more violent the more glorious. It is infinitely high,
nothing can hurt it. And infinitely great in all extremes
of beauty and excellency. Excess is its true modera-
tion : Activity its rest : and burning fervency its only
refreshment. Nothing is more glorious, yet nothing
more humble. Nothing more precious, yet nothing
more cheap. Nothing more familiar, yet nothing so
inaccessible. Nothing more nice, yet nothing more
laborious. Nothing more liberal, yet nothing more
* There is a word here which I cannot decipher
ii8
covetous. It doth all things for its object's sake, yet it
is the most self -ended thing in the whole world ; for of
all things in nature it can least endure to be displeased.
Since therefore it containeth so many miracles it may
well contain this one more, that it maketh every one
greatest, and among lovers every one is supreme and
sovereign.
55
God by Love wholly ministereth to others, and yet
wholly ministereth to Himself, Love having this wonder
in it also, that among innumerable millions, it maketh
every one the sole and single end of all things : It
attaineth all unattainables ; and achieveth impossibles,
that is, seeming impossibles to our inexperience, and
real impossibles to any other means or endeavours.
For indeed it maketh every one more than the end of
all things : and infinitely more than the sole supreme
and sovereign of all. For it maketh him so first in
himself : and then in all. For while all things in
Heaven and Earth fall out after my desire, I am the
end and sovereign of all : which conspiring always to
crown my friends with glory and happiness, and
pleasing all in the same manner whom I love as my-
self : I am in every one of them the end of all things
again : being as much concerned in their happmess as
my own.
119
56
By Loving a Soul does propagate and beget itself,
because before it loved it lived only in itself : after it
loved, and while it loveth it liveth in its object. Nay,
it did not so much as live in itself, before it loved.
For as the sun would be unseen, and buried in itself,
did it not scatter, and spread abroad its beams, by
which alone it becometh glorious : so the Soul without
extending, and living in its object, is dead within itself :
An idle chaos of blind and confused powers, for which
when it loveth, it gaineth Three Subsistences in itself
by the Act of Loving : A glorious Spirit that abideth
within, a glorious Spirit that floweth in the stream : A
glorious Spirit that resideth in the object. Insomuch
that now it can enjoy a sweet communion with itself :
in contemplating what it is in itself, and to its object.
57
Love is so vastly delightful in the Lover, because it
is the communication of His Goodness. For the natu-
ral end of Goodness is to be enjoyed : it desireth to be
another's happiness. Which Goodness of God is so
deeply implanted in our natures, that we never enjoy
ourselves but when we are the joy of others. Of all
our desires the strongest is to be good to others. We
delight in receiving, more in giving. We love to be
rich, but then it is that we thereby might be more
greatly delightful. Thus we see the seeds of Eternity
sparkling in our natures.
120
58
Love is so vastly delightful to Him that is Beloved,
because it is the fountain of all affections, services, and
endeavours ; a spring of honour and liberality, and a
secure pledge of future benefits. It is the sole title by
which we reign in another's bosom, and the only throne
by which we are exalted, The body and soul of him
that loves is his that is beloved. What then can Love
deny ? All greatness, power and dominion, befalleth
him that is beloved, in the Soul that loveth him. So
that while all the glorious creatures in all worlds love
you, you reign in all Souls, are the image of God, and
exalted like God in every bosom.
59
Though no riches follow, yet we are all naturally
delighted with Love : both for what we receive, and
for what we give. When we are beloved we receive
the quintessence and glory of another's Soul, the End
of Heaven and Earth, the cream and flower of all
perfections, the tribute of God Almighty, peace and
welfare, pleasure and honour, help and safety, all in
readiness. And something infinitely more, and which
we are not able to express. When we are beloved, we
attain the End of riches in an immediate manner, and
having the end need not regard the means. For the
end of riches is that we may be beloved. We receive
power to see ourselves amiable in another's soul ; and
to delight and please another person. For it is impossible
121
to delight a luke-warm person, or an alienated affection
with giving crowns and sceptres, so as we may a
person that violently loves us with our very presence
and affections.
60
By this we may discern what strange power God
hath given to us by loving us infinitely. He giveth us
a power more to please Him, than if we were able to
create worlds and present them unto Him.
61
How happy we are that we may live in all, as well
as one ; and how all-sufficient Love is, we may see by
this : The more we live in all, the more we live in
one. For while He seeth us to live in all, we are a
more great and glorious object unto Him ; the more we
are beloved of all, the more we are admired by Him ;
the more we are the joy of all, the more blessed we
are to Him. The more blessed we are to Him, the
greater is our blessedness. We are all naturally ambi-
tious of being magnified in others, and of seeming great
in others. Which inclination was implanted in us that
our happiness might be enlarged by the multitude of
spectators.
62
Love is the true means by which the world is enjoyed ;
Our love to others, and others' love to us. We ought
122
therefore above all things to get acquainted with the
nature of Love. For Love is the root and foundation
of nature : Love is the Soul of Life and Crown of
rewards. If we cannot be satisfied in the nature of
Love we can never be satisfied at all. The very end
for which God made the world, was that He might
manifest His Love. Unless therefore we can be
satisfied with His Love so manifested, we can never be
satisfied. There are many glorious excellencies in the
material World, but without Love they are all abortive.
We might spend ages in contemplating the nature of
the sun, and entertain ourselves many years with the
beauty of the stars, and services of the sea : but the
Soul of Man is above all these, it comprehendeth all
ages in a moment ; and unless it perceive something
more excellent, is very desolate. All worlds being but
a silent wilderness, without some living thing more
sweet and blessed after which it aspireth. Love in
the fountain, and love in the end is the glory of the
world and the Soul of Joy. Which it infinitely pre-
ferreth above all worlds, and delighteth in, and loveth
to contemplate, more than all visible beings that are
possible. So that you must be sure to see causes
wherefore infinitely to be delighted with the Love of
God, if ever you wotdd be happy.
63
See causes also wherefore to be delighted in your
love to men, and in the love of men to you. For the
123
world serYCS yoa to fliis end, tilai yon nught love
them and be beloved of Uieiii. And unless yoa are
pleased with the end for vhkh the world serves yon,
yoo can never be fJeased with the means leading to
that end. Above all things th erefo r e contemplate the
^lory of lovmg men, and of being beloved of them.
For this end onr Saviour died, and for this end He
came into the world, that yon might be restored from
hatred, which is the greatest misery. From the hatred
of God and men which was dne for sin, and from the
misery of hating God and men ; for to hate and
be hated is the greatest misery. The necessity of
hating God and men being the greatest bondage that
Hell can impose.
64
When yoa love men, the world qoickly becometh
yours : and yourself become a greater treasure than
the world is. For all their persons are your treasures,
and all the things in Heaven and Earth that serve them,
are yours. For those are the riches of Love, which
minister to its Object.
You are as prone to love,as the sun is to shine ; It being
le most delightful and natural employmenVoftte Soul
/of Man : without which you are dark and miserable.
Consider therefore the extent of Love, its vigour and ex-
rellency, For certainly he that delights not in Love
124
makes vain the universe, and is of necessity to himself
the greatest burden. The whole world ministers to
you as the theatre of your Love. It sustains you and
all objects that you may continue to love them. With-
out which it were better for you to have no being. Life
without objects is sensible emptiness, and that is a
greater misery than Death or Nothing. Objects with-
out Love are a delusion of life. The Objects of Love
are its greatest treasures : and without Love it is im-
possible they should be treasures. For the Objects
which we love are the pleasing Objects, and delightful
i things. And whatsoever is not pleasing and delightful
: to you can be no treasure : nay it is distasteful, and
worse than nothing, since we had rather it should have
: no being.
66
That violence wherewith sometimes a man doteth
upon one creature, is but a little spark of that love, even
towards all, which lurketh in his nature. We are made
to love, both to satisfy the necessity of our active nature,
and to answer the beauties in every creature. By Love
our Souls are married and solder'd to the creatures :
and it is our Duty like God to be united to them all,
We must love them infinitely, but in God, and for God :
and God in them : namely all His excellencies mani-
fested in them. When we dote upon the perfections and
beauties of some one creature, we do not love that too
much, but other things too little. Never was anything in
this world loved too much, but many things have been
loved in a false way : and all in too short a measure.
125
si'*
Siq)pose a river, or a drop of ifxler, an apple or a sand,
an ear of corn, or an herb : God km iw eU i inlimte ez-
dlencies in it moie fhan ve: He seeth hoiw it
rdateth to angels and men ; hour it pgDCCcdet fa from the
most perfect Lover to the most peifecttj Bdo¥ed ; how
it icp ie se nteQi all His attributes; hoir it c o ndimtth in
its place, fay the best of means to the best of ends : and
far fliis cause it caonot be beloved too waackL God the
Author and God the End is to be beloved in it ; Angels
and men are to be beloved in it ; and it is highiy to be
es t ee me d far all their sakes. O idiat a treasure is every
> sandvhentmlymiderslood ! Who can love anything
that God made toonmch? Whata vorid would this be,
' were e v er y thin g beloved as it ought to be !
68
Suppose a curious and fair woman. Somehaveseen
the beaulies of Heaven in such a person. It is a vain
thing to say they loved too much. I dare say there are
ten thousand beauties in that creature ^tdiich they have
not seen. They loved it not too nrach, but upaa false
causes* Nor so much upon false ones, as only upon
some Kttle ones. They love a creature for sparkling
eyes and curied hair. Hly breasts and ruddy cheeks :
which they should love moreover for b^ag God's
Im9^» Queen of the Universe, beloved by Angels, re-
deemed by Jesns Christ» an heiress of Heaven, and
ia6
I
temple of the Holy Ghost : a mine and fountain of all
virtues, a treasury of graces, and a child of God. But
these excellencies are unknown. They love her perhaps,
but do not love God more : nor men as much : nor
Heaven and Earth at all. And so, being defective
to other things, perish by a seeming excess to that.
We should be all Life and Mettle and Vigour and Love
to everything ; and that would poise us. I dare con-
fidently say that every person in the whole world
ought to be beloved as much as this : And she if there
be any cause of difference more than she is. But God
being beloved infinitely more, will be infinitely more
our joy, and our heart will be more with Him, so that
no man can be in danger by loving others too much,
that loveth God as he ought.
69
j The sun and stars please me in ministering to you.
They please me in ministering to a thousand others as
well as you. And you please me because you can live
and love in the Image of God : not in a blind and
brutish manner, as beasts do ; by a mere appetite and
rude propensity, but with a regulated well-ordered
/Love, upon clear causes, and with a rational affection,
I guided to divine and celestial ends. Which is to love
with a Divine and Holy Love, Glorious and Blessed.
We are all prone to love, but the art lies in managing
our love : to make it truly amiable and proportionable.
To love for God's sake, and to this end, that we may be
127
well-pleasing unto Him : to love with a design to imitate
Him, and to satisfy the principles of intelligent nature,
and to become honorable, is to love in a Blessed and
Holy manner.
70
In one soul we may be entertained and taken up
with innumerable beauties. But in the Soul of Man
there are innumerable infinities. One soul in the im-
mensity of its intelligence, is greater and more excellent
than the whole world. The Ocean is but the drop of
a bucket to it, the Heavens but a centre, the Sun ob-
scurity, and all Ages but as one day. It being by its
understanding a Temple of Eternity, and God's omni-
presence, between which and the whole world there is
no proportion. Its Love is a dominion greater than
that which Adam had in Paradise : and yet the
fruition of it is but solitary. We need spectators, and
other diversities of friends and lovers, in whose souls
we might likewise dwell, and with whose beauties we
might be crowned and entertained. In all whom we
can dwell exactly, and be present with them fully.
Lest therefore the other depths and ^ctdties of our
souls should be desolate and idle, they also are created
x-tD entertain us. And as in many mirrors we are so
/ many other selves, so are we spiritually multiplied
I when we meet ourselves more sweetly, and live again
\in other persons.
12S
71
Creatures are multiplied, that our treasures may be
multiplied, and their places enlarged, that the terri-
tories of our joys might be enlarged. With all which
our souls may be present in immediate manner. For
since the Sun which is a poor little dead thing, can at
once shine upon many kingdoms, and be wholly
present, not only in many cities and realms upon earth,
but in all the stars in the firmament of Heaven ; surely
the soul which is a far more perfect sun, nearer unto
God in excellency and nature, can do far more. But
that which of all wonders is the most deep and incred-
ible is, that a soul, whereas one would think it could
measure but one soul, which is as large as it : can ex-
ceed that, and measure all souls, wholly and fully.
This is an infinite wonder indeed. For admit that the
powers of one soul were fathomless and infinite : are
not the powers so also of another ? One would think
therefore that one soul should be lost in another :
and that two souls should be exactly adequate. Yet
indeed my soul can examine and search all the cham-
bers and endless operations of another : being prepared
to see iimumerable millions.
{
72
Here is a glorious creature ! But that which maketh
the wonder infinitely infinite, is this : That one sotd,
which is the object of mine, can see all souls, and all
the secret chambers, and endless perfections in every
I 129
/
soul : yea, and all souls with all their objects in every
soul : Yet mine can accompany all these in one soul :
and without deficiency exceed that soul and accompany
all these in every other soul. Which shows the work of
God to be deep and infinite.
73
Here upon Earth perhaps where our estate is imper-
fect this is impossible : but in Heaven where the soul is
all Act it is necessary ; for the soul is there all that it
can be : Here it is to rejoice in what it may be. Till
therefore the mists of error, and clouds of ignorance,
that confine this sun be removed, it must be present in
all kingdoms and ages virtually, as the Sun is by night,
if not by dear sight and love, at least by its desire.
Which are its influences and its beams, working in a
latent and obscure manner on earth, above in a strong
and dear.
74
The world serveth you therefore, in maintaining all
people in all kingdoms, which are the Father's trea-
sures, and your as yet invisible joys, that their multitudes
at last may come to Heaven, and make those innumer-
able thousands, whose hosts and employments will be
your joy. Whose order, beauty, melody, and glory
will be your eternal delights. And of whom you have
many a sweet description in the Revelation. These
arc ihcy of whom it is said : After this I beheld^ and lo, a
great multitude which no man could number, of all nations
130
and kindred and people and tongues stood before the Throne
and before the Lanib, clothed with white robes and palms in
their hands, and they cried with a loud voice^ sayings Salva^
tion to our God which sitteth upon the Throne, and to the
Lamb : of which it is said, They fell down before the Lamb,
having every one of them harps and golden vials full of odors
which are the prayers of the Saints, and they sung a new song
saying Thou art worthy to take the Book, and to open the
Seals thereof : for Thou wast slain, and hast redeemed us to
God by Thy blood, out of every kindred,^ and tongue^ and
people, and nation, atid hast made us unto our God Kings
and Priests, Of whom it is said, / saw a sea of glass,
and they that had gotten the victory over the Beast standing
on it, and they 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 glorify Thy name. For Thou only art Holy ; for all
Nations shall come and worship before Thee, because Thy
judgments are made manifest,
IS
That all the powers of your Soul shall be turned into
Act in the Kingdom of Heaven is manifest by what
Saint John writeth, in the Isle Patmos : And I beheld and
I heard the voice of many Angels round about the throne : and
the Beasts and the Elders, and the number of them was ten
thousand times ten thousand, and thousands of thousands'.
Saying, with a loud voice, Worthy is the Lamb that was
131
slain^ to receive power ^ and riches, and wisdom, and strength
and honour, and glory, and blessing. And every creature
which is in Heaven and on Earth, and under the earth, and
such as are in the Sea, And all that are in them, heard I
saying. Blessing, and Honour, and Glory, and Power, be
unto Him that sitteth upon the Throne and unto the Lamb
for ever and ever.
76
These things shall never be seen with your bodily
eyes, but in a more perfect manner. You shall be
present with them in your understanding. You shall
be in them to the very centre and they in you. As
light is in a piece of crystal, so shall you be with every
part and excellency of them. An Act of the under-
standing is the presence of the Soul, which being no
body but a living Act, is a pure spirit and mysteriously
fathomless in its true dimensions. By an act of the
understanding therefore be present now with all the
creatures among which you live ; and hear them in their
beings and operations praising God in an heavenly
manner. Some of them vocally, others in their minis-
try all of them naturally and continually. We infin-
itely wrong ourselves by laziness and confinement.
All creatures in all nations, and tongues, and people
praise God infinitely ; and the more, for being your sole
and perfect treasures. You are never what you ought
till you go out of yourself and walk among them.
132
77
Were all your riches here in some little place : all
other places would be empty. It is necessary therefore
for your contentment and true satisfaction, that your
riches be dispersed everywhere. Whether is more
delightful ; to have some few private riches in one, and
all other places void ; or to have all places everywhere
filled with our proper treasures ? Certainly to have
treasures in all places. For by that means we are
entertained everywhere with pleasures, are everywhere
at home honored and delighted, everywhere enlarged
and in our own possessions. But to have a few riches
in some narrow bounds, though we should suppose a
kingdom full, would be to have our delights limited,
and infinite spaces dark and empty, wherein we might
wander without satisfaction. So that God must of
necessity to satisfy His love give us infinite treasures.
And we of necessity seek for our riches in all places.
78
The Heavens and the Earth serve you, not only in
shewing unto you your Father's Glory, as all things
without you are your riches and enjoyments, but as
within you also, ihey magnify, beautify and illuminate
your soul. For as the Sun-beams illuminate the air
and all objects, yet are themselves also illiuninated by
them, so ^eth it with the powers of your soul. The
rays of the sun carry light in them as they pass through
the air, but go on in vain till they meet an object : and
133
and are ni«HiM^fai*l by iL For a l o okiag - ^as s widioiit
voald be in tlie daik^ aad fhcj wifibo^
sdreSy aad iC|MCsait tlie cfli^g.s froaa vliciice they
caane; boOi o£ tlie sm and hexvcas^ and trees and
monnftaiBSr if tlie ^Jass be y^lrd cmif wiTHfl j to icceive
fliea. Winch were it not Oat the ^ass vere present
fliere« one vovld hare thon^it even the ideas o£ them
absent §Toim flie place. £Ten so yonr sonl in its rays
and poweis is nnknovn : and no aun vonld bdeve it
present everywhere^ were tticre no obfects fliere to be
disoemed. Your flioii^ils and inclinations pass on
and axe nnpcxceived, bat by tiieir obfects axe discerned
to be p r esent : being jnamin a te d by them. For they
are pr e sent with them and active about them. They
rece i ve and feel thrmsrl t e s , and by those objects Hre
in fawpioyment, being turned into the figure and idea
of them. For as li^t varieth upon all objects whither
it rometh, and retnmetii witii tlie form and figure of
them : so is the sool transformed into tiie Being of its
object Like fight from the Son, its first effigies is
sinqile life, tiie pore resemblance of its primifi v e fonn-
tain, bat on tiie object whidi it meetefli it is qnickly
changed, and by nnderstanding becometti all Things.
79
Objective treasures are always defightfol : and
though we travaO endlessly, to see them all our own
J 34
is infinitely pleasant : and the further we go the more
delightful. If they are all ours wholly and solely, and
yet nevertheless every one's too, it is the most delight-
ful accident that is imaginable, for thereby two
contrary humours are at once delighted, and two
inclinations, that are both in our natures, yet seem
contradictory, are at once satisfied. The one is the
avaricious humour and love of propriety, whereby we
refer all unto ourselves and naturally desire to have all
alone in our private possession, and to be the alone
and single end of all things. This we perceive our-
selves because all universally and everywhere is ours.
The other is the communicative humour that is in us,
whereby we desire to have companions in our enjoy-
ments to tell our joys, and to spread abroad our
delights, and to be ourselves the joy and delight of
other persons. For thousands enjoy all as well as we,
and are the end of all : and God communicateth all to
them as well as us. And yet to us alone, because He
communicateth them to us, and maketh them our rich
and glorious companions : to whom we may tell our
joys, and be blessed again. How much ought we to
praise God, for satisfying two such insatiable htmiours
that are contrary to each other ! One would think it
impossible that both should be pleased, and yet His
Divine Wisdom hath made them helpful and perfective
to each other.
I3S
M
Infimfe Ixnre cannot be expi c ssc d in finite room : but
must have infinite {daces vfaerein to ntter and shew
itseU. It nuist th erefor e fill all Eternity and the
Omnipresence of God with joys and treasures for my
fruition. And yet it mnst be expiessed in a finite room
by making me able in a centre to enjoy them. It mnst
be infinitely exprest in the smallest moment by making
me able in every moment to see them alL It is both
ways infinite, for my Soul is an infinite sphere in a
centre. By this way yon know that yon are infinitely
beloved: God hath made yonr spirit a centre in
eternity comprehending all, and filled all about yon in
an endless manner with infinite riches : which shine
before yon and snrronnd yon with Divine and Heavenly
enjoyments.
81
Few will believe the soul to be infinite : yet Infinite*
is the first thing which is naturally known. Bounds
and limits are discerned only in a secondary maimer.
Suppose a man were bom deaf and blind. By the
very feeling of his soul, he apprehends infinite about
him, infinite space, infinite darkness. He thinks not of
wall and limits till he feels them and is stopped by
them. That things are finite therefore we learn by
our senses. But infinity we know and feel by our
souls : and feel it so naturally, as if it were the very
♦ (?) Infinity.
136
\
essence and being of the soul. The truth of it is, it is
individually in the soul : for God is there, and more
near to us than we are to ourselves. So that we
cannot feel our souls, but we must feel Him, in that
first of properties, infinite space. And this we know so
naturally, that it is the only pritno ef necessario
cognitum in rerum naturd: of all things the only first
and most necessarily known. For we can imsuppose
Heaven, and Earth and annihilate the world in our
imagination, but the place where they stood will remain
behind, and we cannot unsuppose or annihilate that, do
what we can. Which without us is the chamber
of our infinite treasures, and within us the repository
and recipient of them.
82
What shall we render unto God for this infinite
space in our understandings ? Since in giving us
this He hath laid the foundation of infinite blessedness,
manifested infinite love, and made us in capacity
infinite creatures. In this He hath glorified and
gratified infinite goodness ; exerted infinite power : and
made Himself thereby infinitely delightful, and infinitely
great, in being Lord and Upholder of such infinite
creatures. For being wholly everywhere. His omni-
presence was wholly in every centre : and He could do
no more than that would bear : Communicate Himself
wholly in every centre. His natuie and essence being
the foundation of His power, and of our happiness : of
137
His glory and our greatness : of His goodness, and our
satisfeiction. For we could never believe that He
loved us infinitely unless He exerted all His power.
For Kara tvvafiiv is one of the principal properties of
Love : as well as €k€lvov hcKa, To the utmost of its
power, as well as for His sake.
83
He therefore hath not only made us infinite treasures
only in extent : and souls Infinite to see and enjoy
them, which is to measure and run parallel with them :
but in depth also they are everywhere infinite being
infinite in excellency. And the soul is a miraculous
abyss of infinite abysses, an undrainable ocean, an
unexhausted fountain of endless oceans, when it will
exert itself to fill and fathom them. For if it were
otherwise man is a creature of such noble principles
and severe expectations, that could he perceive the
least defect to be in the Deity, it would infinitely dis-
please him : The smallest distaste, spreading like a
cloud from a hand over all the Heavens. Neither will
any pretence serve the turn to cover our cowardice,
which we call modesty, in not daring to say or expect
this of the Deity. Unless we expect this with infinite
ardency, we are a lazy kind of creatures good for
nothing. 'Tis man's holiness and glory to desire
absolute perfection in God, with a jealousy and care
infinitely cruel : for when we so desire it, that without
this we should be infinitely displeased, and altogether
138
lost and desperate for ever : finding God to have
exceeded all our desires : it becometh the foundation
of infinite Love. In the fruition of the fruits of which
we are to live in communion with Him for evermore.
/-- 84*
Your soul being naturally very dark, and deformed
and empty when extended through infinite but empty
ipace, the world serves you in beautifying and filling
it with amiable ideas ; for the perfecting of its stature in
the eye of God. For the thorough understanding of
which you must know, that God is a being whose
power from all Eternity was prevented with Act.
And that He is one infinite Act of KNOWLEDGE and
WISDOM, which is infinitely beautified with many con-
sequences of Love &c. Being one Act of Eternal
ICnowledge, He knows all which He is able to know, all
objects in all worlds being seen in His understanding,
His greatness is the presence of His soul with all
objects in infinite spaces : and His brightness the light
of Eternal Wisdom. His essence also is the Light of
Things. For He is all eye and all ear. Being there-
fore perfect, and the mirror of all perfection. He hath
commanded us to be perfect as He is perfect. And we
are to grow up into Him till we are filled with the ful-
* Between 83 and 84 in the original MS. the following is
written :
Space perfects its stature Affections its colors
Objects its lineaments Actions its graces.
139
ness of His Godhead. We are to be conformed to the
Image of His glory : till we become the resemblance of
His great exemplar. Which we then are, when our
power is converted into Act, and covered with it, we
being an Act of KNOWLEDGE and WISDOM as He
is : When omr Souls are present with all objects, and
beautified with the ideas and figures of them all. For
then shall we be MENTES as He is MENS. We
being of the same mind with Him who is an infinite
eternal mind. As both Plato and Cato with the Apostle,
term Him.
Si Deus est Animus sit pura Mente Colendus.
If God, as verses say, a Spirit be
We must in Spirit like the Deity
Become : we must the Image of His mind
And union with it, in our Spirit find.
Heaven and Earth, Angels and Men, God and all
things must be contained in our souls, that we may be-
come glorious personages, and like unto Him in all our
actions.
85
You know that Love receives a grandeur of value
and esteem from the greatness of the person, from
whom it doth proceed. The love of a King is naturally
more dehghtful than the love of a beggar : the love of
God more excellent than the love of a King. The love
of a beautiful person is more pleasing than that of one
140
deformed. The love of a wise man is far more precious
than the love of a fool. When you are so great a
creature as to fill ages and kingdoms with the beauty
of your soul, and to reign over them like the Wisdom
of the Father filling Eternity with Light and Glory,
your love shall be acceptable and sweet and precious.
The world therefore serveth you, not only in furnishing
you with riches, and making you beautiful, and great
and wise, when it is rightly used : but in doing that
which doth infinitely concern you, in making your love
precious. For above all things in all worlds you
naturally desire most violently that your love should
be prized : and the reason is, because that being the
best thing you can do or give, all is worthless that you
can do besides : and you have no more power left to be
good, or to please, or to do anything, when once your
love is despised.
86
Since therefore Love does all it is able, to make itself
accepted, both in increasing its own vehemence, and in
adorning the person of the Lover : as well as in offering
up the most choice and perfect gifts, with what care ought
you to express your love in beautifying yourself with
this wisdom, and in making your person acceptable ?
Especially since your person is the greatest gift your
love can offer up to God Almighty. Clothe yourself
with Light as with a garment, when you come before
Him : put on the greatness of Heaven and Earth, adorn
141
yourself with the excellencies of God Himself. When
you prepare yourself to speak to Him, be all the know-
ledge and light you are able, as great, as dear, and as
perfect as is possible. So at length shall you appear
before God in Sion : and as God converse with God for
evermore.
87
God hath made it easy to convert our soul into a
Thought containing Heaven und Earth, not that it
should be contemptible because it is easy : but done
because it is Divine. "Which Thought is as easily
abolished, that by a perpetual influx of life it may be
maintained. If He would but suspend His power, no
doubt but Heaven and Earth would straight be
abolt»hed| which He upholds in Himself as easily and
a» CvMxtinually as we do the idea of them in our own
mtud« Since therefore all things depending so continu-
ally upon His care and love, tiie perpetual influx of
Hi» almi|[hty power is infinitely precions and His
U(« t^virciMd incessantty in the manifestatioii of
Kti^nial Lov«^ in that cv^ry mooftent tiunonghont aU
|S[iH^mtk^«^ H« contin«tUi without failing to iqphold
Ml th^f^ tv>r ^i», w« liktwtet o«|^t to s]x>w ooor infinite
K>y^ H ^>Hv>tiili«^ HMveA and Ear^ lune and
lS>H^^Y> VWvt a«^ all Omss in o«r So«b, widioiEt
>'il^yiH^ vNt ^t«rwii$$ftMi : ^y ttit i«f^«al infiuE of
v>^V IV^ Y\> v^^ v^4m Vyttit j;2<>ilMSS of an thin^
selves infinite darkness, after we have begun to be so
illuminated : for it shows a forgetf ulness and defect in
love, and it is an infinite wonder that we are afterward
restored.
88
[This number is omitted in the original MS.]
89
Being that we are here upon Earth turmoiled with
cares, and often shaken with winds and by disturbances
distracted : it is the infinite Mercy of God that we are
permitted to breathe and be diverted. For all the
things in Heaven and Earth attend upon us while we
ought to answer and observe them, by upholding their
beauty within : But we are spared and God winketh at
our defect, all the World attending us while we are
about some little trifling business. But in the Estate of
Glory the least intermission would be an eternal
apostacy : But there by reason of our infinite union
with God it is impossible.
90
We could easily show that the idea of Heaven and
Earth in the Soul of Man, is more precious with God
than the things themselves and more excellent in nature.
Which because it will surprise you a little, I will.
What would Heaven and Earth be worth, were there
no spectator, no enjoyer ? As much therefore as the end
143
is better than the means, the thought of the World
whereby it is enjoyed is better than the World. So is
the idea of it in the Soul of Man, better than the World
in the esteem of God : it being the end of the World,
without which Heaven and Earth would be in vain. It
is better to you, because by it you receive the World,
and it is the tribute you pay. It more immediately
beautifies and perfects your nature. How deformed
would you be should all the World stand about you and
you be idle : Were you able to create other worlds,
God had rather you should think on this. For there-
by you are united to Him. The sun in your eye is as
much to you as the sun in the heavens. For by this
the other is enjoyed. It would shine on all rivers,
trees, and beasts in vain to you could you not think
upon it. The sun in your understanding illuminates
your soul, the sun in the heavens enlightens the hemi-
sphere. The world within you is an offering returned,
which is infinitely more acceptable to God Almighty,
since it came from Him, that it might return unto Him.
Wherein the mystery is great. For God hath made
you able to create worlds in your own mind which are
more precious unto Him than those which He created ;
and to give and offer up the world unto Him, which is
very delightful in flowing from Him, but much more in
returning to Him. Besides all which in its own nature
also a Thought of the World, or the World in a
Thought, is more excellent than the World, because it
is spiritual and nearer unto God. The material world
is dead and feeleth nothing, but this spiritual world,
144
though it be invisible, hath all dimensions, and is a
divine and living Being, the voluntary Act of an
obedient Soul.
91
Once more, that I might close up this point with an
infinite wonder : As among divines, it is said, That
every moment s preservation is a new creation : and therefore
blessings continued must not be despised^ but be more and more
esteemed: because every momenfs preservation is another
obligation : even so in the continual series of thoughts
whereby we continue to uphold the frame of Heaven
and Earth in the Soul towards God, every thought is
another world to the Deity as acceptable as the first.
Yea, the continuance puts an infinite worth and lustre
on them. For to be desultory and inconstant is the
part of a fickle and careless soul, and makes the imagin-
ation of it worthless and despised. But to continue
serious in upholding these thoughts for God's sake, is
the part of a faithful and loving Soul : which as it
thereby continues great and honorable with God, so is
it thereby Divine and Holy : and every act of it of
infinite importance : and the continuance of its life
transcendently esteemed. So that though you can
build or demolish such worlds as often as you please ;
yet it infinitely concemeth you faithfully to continue
them, and wisely to repair them. For though to make
them suddenly be to a wise man very easy : yet to
uphold them always is very difficult, a work of un-
speakable diligence, and an argument of infinite love.
K H5
9e
a£tibe
«
aw.w|'ter>e «(( jfl ^i«mr
04^
in all ages to love you as himself ; as it also magnif ieth
all your companions, and showeth your heavenly
Father's glory. Yea, as it exalteth you in the eyes of
the illuminate, and maketh you to be honored and
reverenced by the Holy. For there is not a man in the
whole world that knows God, or himself, but he must
honour you. Not only as an Angel or a Cherubim,
but as one redeemed by the blood of Christ, beloved by
all Angels, Cherubims, and Men, an heir of the world,
and as much greater than the Universe, as he that
possesseth the house is greater than the house. O
what a holy and blessed life would men lead, what joys
and treasures would they be to each other, in what a
sphere of excellency would every man move, how
sublime and glorious would their estate be, how full of
peace and quiet would the world be, yea of joy aud
honour, order and beauty, did men perceive this of
themselves, and had they this esteem for one another !
94
As the world serves you by shewing the greatness of
God's love to you, so doth it serve you as fuel to foment
and increase your praises. Men's lips are closed
because their eyes are blinded : their tongues are dumb
because their ears are deaf : and there is no life in their
mouths, because death is in their hearts. But did they
all see their Creator's glory, which appeareth chiefly in
the greatness of His bounty ; did they all know the
blessedness of their estate, O what a place full of joys,
H7
what an amiable region and territory of praises would
the world become ; yea, what a sphere of light and
glory ! As no man can breathe out more air than he
draweth in : so no man can offer up more praises than he
receiveth benefits, to return in praises. For praises are
transformed and returning benefits. And therefore doth
God so greatly desire the Knowledge of Him, because
God when He is known is all Love : and the praises
which He desires are the reflection of His beams :
which will not return till they are apprehended. The
world therefore is not only the Temple of these praises,
and the Altar whereon they are offered, but the fuel
also that enkindles them, and the very matter that com-
poseth them. Which so much the more serves you,
because it enkindles a desire in you that God should be
praised, and moves you to take delight in all that praise
Him. So that as it incites yours, it gives you an interest
in others' praises : and is a valley of vision, wherein you
see the Blessed Sight of all men's praises ascending,
and of all God's blessings coming down upon them.
95
The World serves you, as it teaches you more abun-
dantly to prize the love of Jesus Christ. For since the
inheritance is so great to which you are restored, and
no less than the whole world is the benefit of your
Saviour's Love, how much are you to admire that person
that redeemed you from the lowest Hell to the fruition
of it? Your forfeiture was unmeasurable and your
148
sin infinite, your despair insupportable, and your danger
eternal: how happy are you therefore, that you
have so great a Lord, whose love rescued you from
the extremest misery ! Had you seen Adam turned
into Hell, 'and going out of this fair mansion which
the Lord had given him into everlasting torments,
or eternal darkness, you would have thought the
World a glorious place, which was created for him,
and the Light of Eden would have appeared in greater
lustre than it did before : and His love by whom
he was recovered the greatest jewel. It is a heavenly
thing to understand His love, and to see it well. Had
Adam had no esteem for the place to which he was
restored he had not valued the benefit of his restitution.
But now looking upon it with those eyes wherewith
noble men look upon their territories and palaces,
when they are going to die. His mercy who died for
him, that he after his condemnation might return
again into his dear enjoyments, maketh Him by whom
they were purchased the best and greatest of all
enjoyments. Darius when he had conquered Babylon,
by the art of Zopyrus, who cut off his nose and ears
and lips, that making the Babylonians to confide in
him, he might deliver up theicity into the King's hands ;
admiring the fidelity and love of Zopyrus protested,
that he had rather have one Zopyrus whole, than ten
Babylons. Even so we, were our spirits Divine, and
noble, and genuine, should by the greatness of the
benefit be excited above ourselves, and to exceed the
gift, in the Love of our Saviour. Being afterwards
149
asked upon the sight of a pomegranate slit in the
midst, what thing he would above all other desire,
might he have as many of them as there were seeds in
that pomegranate, answered, TotZopyrorum : As many
Zopyruses. One Saviour is worth innumerable
worlds.
96
The^WorhLls Si poiQ^g^ranate indeed* which God hath
put into man's heart, as Solomon observethTn" the
Ecclesiastes, because it containeth the seeds of grace
and the seeds of glory. All virtues lie in the World,
as seeds in a pomegranate : I mean in the fruition of it,
out of which when it is sown in man's heart they
naturally arise. The fideUty of Zopyrus and the love
of Darius are included in it. For when we consider,
how great a Lord gave us so great a dominion : we
shall think it abominable to be treacherous and unfaith-
ful in the midst of His dominions. When we consider
we cannot choose but sin, if we sin at all, being
surrounded with His gif ts^ and that the land we tread
on is of His munificence : how can we err against Him
who gave it to us ? Can we forsake Him, whose gifts
we cannot leave ? The whole world is better than
Babylon ; and at greater expense than Zopyrus, lips was
it purchased for us.
97
This visible World is wonderfully to be delighted in,
and highly to be esteemed, because it is the theatre of
ISO
God's righteous Kingdom. Who as Himself was
righteous, because He made it freely, so He made it
that we might freely be righteous too. For in the
Kingdom of Glory it is impossible to fall. No man
can sih that clearly seeth the beauty of God's face :
because no man can sin against his own happiness,
that is, none can when he sees it clearly, willingly, and
wittingly forsake it, tempter, temptation, loss, and
danger being all seen : but here we see His face in a
glass, and more dimly behold our happiness as in
a mirror ; by faith therefore we are to live, and to
sharpen our eye that we may see His glory, we are to
be studious and intent in our desires and endeavours.
For we may sin, or we may be holy. Holiness there-
fore and righteousness naturally flow out of our fruition
of the World : for who can vilify and debase himself
by any sin, while he actually considers he is the heir
of it ? It exalts a man to a sublime and honorable
life : it lifts him above lusts and makes him angelical.
98
It makes him sensible of the reality of Happiness : it
feeds him with contentment, and fills him with gratis
tude, it delivers him from the love of money which is
the root of all evil, it causes him to reign over the
perverse customs and opinions that are in the world :
it opens his eyes, and makes him to see man's blind-
ness and errors. It sateth his covetousness, feedeth
his curiosity and pleaseth his ambition. It makes him
151
too great for preferments and allurements, tt causeth
him to delight in retirement : and to be in love with
prayer and communion with God. It lifteth him up
above men's scandals and censures. It maketh him
zealous of the salvation of all. It filleth hiill with
courage on the behalf of God. It makes him to rejoice
in a present, visible, immovable treasure to which the
rest of the world is blind, and strengthens his faith and
hope of Invisible. Yea it makes him wise, and many
invisible joys doth he see in this. Glory and Dominion
are invisible joys. And so is that great interest a man
hath to all Kingdoms and Ages, which a true possessor
of the World is more sensible of, than of his houses
and lands. It makes him meek in pardoning all
injuries, because he is above the reach of all his
enemies : and infinitely secure in the midst of his
fruitions. How great a thing is the enjoyment of the
world, how highly to be esteemed and how zealously
to be thirsted after, that eminently containeth all
these ! Verily it is a Thing so Divine and Heavenly,
that it makes vices and virtues almost visible to our
very eyes.
99
Varro citeth 288 opinions of philosophers concerning
happiness : they were so blind in the knowledge of it,
and so different in their apprehensions. All which
opinions fall in here, as all rivers fall into the sea, and
agree together. Some placed happiness in riches, and
152
some in honour, some in pleasure, and some in the
contempt of all riches, honor, and pleasure ; some in
wisdom and some in firm stability of mind, some in
empire and some in love. Some in bare and naked
contentment, some in contemplation, and some in
action ; some in rest and some in sufferings, and some
in victory and triumph. All which occur here, for here
is victory and triumph over our lusts, that we might
live the life of clear reason, in the fruition of all riches,
honours, and pleasures, which are by wisdom to be
seen, and by love to be enjoyed in the highest empire,
with great contentation, in solitude alone, in commu-
nion with all, by action and contemplation, attaining it
by sufferings, and resting in the possession, with perfect
victory and triumph over the world and evil men, or
sin, death and hell, maugre all the oppositions of men
and devils. Neither angels^ nor principalities^ nor power ^
nor height nor depths nor things present nor things to come^
being able to separate us ^ from the love of God which is in
Christ Jesus our Lord,
100
Felicity is a thing coveted of all. The whole
world is taken with the beauty of it : and he is no man,
but a stock or stone that does not desire it. Neverthe-
less great offence hath been done by the philosophers
and scandal given, through their blindness, many of
them, in making Felicity to consist in negatives. They
tell us it doth not consist in riches, it doth not consist
IS3
Oc\ Pa) I c \ ^o|
in honors, it doth not consist in pleasures. Wherein
then, saith a miserable man, doth it consist ? Why in
contentm eiiti iff *^^^ '^Pf^^'gPfTjJ?_?i!J?.f:''i j" ^^ nght
g overnment of ou r passJons^&c, _ W^rc it not better to
show the amiableness of virtues, and the benefit of the
right government of our passions, the objects of con-
tentment, and the grounds of self sufficiency, by the
truest means ? Which these never do. Ought they
not to distinguish between true and isdse riches as our
Saviour doth ; between real and feigned honours ; be-
tween clear and pure pleasures and those which are
muddy and unwholesome ? The honour that cometh
from above, the true treasures, those rivers of pleasure
that flow at his right hand for evermore, are by all to
be sought and by all to be desired. For it is the
affront of nature, a making vain the powers, and a
baffling the expectations of the soul, to deny it all
objects, and a confining it to the grave, and a condemn-
ing of it to death, to tie it to the inward unnatural mis-
taken self-sufficiency and contentment they talk of.
By the true government of .our passions, we disentangle
them from impediments, and fit and guide them to
their proper objects. The amiableness of virtue con-
sisteth in this, that by it all happiness is either attained
or enjoyed. Contentment and rest ariseth from a full
perception of infinite treasures. So that whosoever
will profit in the mystery of Felicity, must see the
objects of his happiness, and the manner how they are
to be enjoyed, and discern also the powers of his soul
by which he is to enjoy them, and perhaps the rules
IS4
that shall guide him in the way of enjoyment. All
which you have here, GOD, THE WORLD, YOUR-
SELF. ALL THINGS in Time and Eternity being the
objects of your Felicity, God the Giver, and you the
receiver.
^5S
/
THE THIRD CENTURY
WILL you see the infancy of this sublime and celestial
* greatness ? Those pure and virgin apprehensions I had
from the womfo, and that divine light wherewith I was
bom are the best unto this day, wherein I can see the
VUniverse. By the Gift of God they attended me into
the world, and by His special favour I remember them
till now. Verily they seem the greatest gifts His wisdom
cotdd bestow, for without them all other gifts had been
dead and vain. They are unattainable by book, and
therefore I will teach them by experience. Pray for
them earnestly : for they will make you angelical, and
jMrholly celestial. Certainly Adam in Paradise had not
I more sweet and curious apprehensions of the world,
I than I when I was a child.
All appeared new, and strange at first, inexpressibly
rare and delightful and beautiful. I was a little stranger,
IS6
which at my entrance into the world was saluted and
surrounded with innumerable joys. My knowledge
was Divine.^^ I_knew by intuition those things which
since my ^postasp I collected again by the highest
reason. My ^ery i|^nprance was adyantageous. I
seemed as one brought into the Estate of Innocence.
All things were spotless and pure and glorious : yea, and
infinitely mine,, and joyf ul and precious. I knew not that
there were any sins, or complaints or laws. I dreamed
not of poverties, contentions or vices. All tears and
quarrels were hidden from mine eyes. Everything was
at rest, free and immortal. I knew nothing of sick-
ness or death or rents or exaction, either for tribute or
bread. In the absence of these I was entertained like
an Angel with the works of God in their splendour and
glory, I saw all in the peace of Eden ; Heaven and
Earth did sing my Creator's praises, and could not
make more melody to Adam, than to me. All Time was
Eternity, and a perpetual Sabbath, j Is it not strange,
that an infant should be heir of the whole World, and
see those mysteries which the books of the learned
never unfold 7\
rrh
The com was orient and immortal wheat, which never
should be reaped, nor was ever sown. } I thought it had
stood from everlasting to everlasting. The dust and
stones of the street were as precious as gold : the gates
yere at first the end of the world. The green trees
'57
; when I saw them first through one of the gates trans-
i ported and ravished me, their sweetness and unusual
beauty made my heart to leap, and almost mad with
ecstasy, they were such strange and wonderful things.
The Men ! O what venerable and reverend creatures
did the aged seem ! Immor tal Cherubims ! And young
men guttering and sparkling Angels, and maids strange
C^^aphic pieces of life and beauty ! Boys and girls
tumElm^m the street, and playing, were moving jewels.
I knew not that they were bom or shq^d die ; But
all things abided eternally as they were in their proper
places. )^ Eternity was manifest in the Light of the Day,
and southing infinite behind everything appeared :
which talked with my expectation and moved my
\ desire. ; The city seemed to stand in Eden, or to be
built in Heaven. /The streets were mine, the temple
was mine, the people were mine, their clothes and gold
•and silver were mine, as much as their sparkling eyes,
fair skins and ruddy faces. The skies were mine, and
'so were the sun and moon and stars, and all the World
jwas mine ; and I the only spectator and enjoyer of it.
1 1 knew no churlish proprieties, nor botmds, nor divi-
sions : but all proprieties* and divisions were mine : all
treasures and the possessors of them. So that with
much ado I was corrupted, and made to learn the dirty
■devices of this world. Which now I unlearn, and be-
^ome, as it were, a little child again that I may enter
mto the Kingdom of God.
♦ This word is used here and elsewhere in its original
sense, where we should now say ** properties "
iS8
Upon those pure and virgin apprehensions which I
had in my infancy, I made this poem :
That childish thoughts such joys inspire.
Doth make my wonder, and His glory higher,
His bounty, and my wealth more great :
It shews His Kingdom, and His work complete.
In which there is not anything,
Not meet to be the joy of Cherubim.
He in our childhood with us walks,
And with our thoughts mysteriously He talks ;
He often visiteth our minds.
But cold acceptance in us ever finds :
We send Him often grieved away.
Who else would show us all His Kingdom's joy.
O Lord, I wonder at Thy love.
Which did my infancy so early move :
But more at that which did forbear
And move so long, though slighted many a year :
But most of all, at last that Thou
Thyself shouldst me convert, I scarce know how.
159
4
Tkj 2CK30B BOliaB oft
Umg^aatl IsealwKfGod
Gfievcd flndL fiiai He oadd aot ^ive se His joj.
5
\ inQk iMtw and open cycs«
I sec bmrafli, as if aborc flie Aies,
And as I baic^ward look a£an
See an His tiioii^lEts and mine most dear and plain.
He did ai^voadi, Hemedid^roo;
I wonder that my God tins &in2 would do.
6
From notiung taken first I was ;
What wondroos tilings His ^ory tvon^ht to pass !
Now in the Worid I Him behold.
And me, envelopU in predoos gold ;
In deep abysses of deKghts,
In present hidden glorioiis ben efi ts,
7
These thooghts Ifis goodness long before
Prepared as predoos and rekstial store :
With cnrions art in me inlaid.
That diildhood might itself alone be said
My Tntor, Teacher, Guide to be.
Instructed then even by the Ddtie.
i6o
( ^Our Saviour's meaning, when He said( He must be
born again and become a little child that will enter into the
Kingdom of Heaven ^ is deeper far than is generally
believed. It is not only in a careless reliance upon
Divine Providence, that we are to become little children,
or in the feebleness and shortness of our anger and
simplicity of our passions, but in the peace and purity
of all our soul. Which ptirity also is a deeper thing
, than is commonly apprehended. For we must disrobe
ourselves of all false colours, and unclothe our souls
I of evil habits ; all our thoughts must be infant-like
1 and clear ; the powers of our soul free from the leaven
of this world, and disentangled from men's conceits and
customs. Grit in the eye or yellow jaundice will not
let a man see those objects truly that are before it. (And
therefore it is requisite that we should be as very
strangers to the thoughts, customs, and opinions of men
in this world, as if we were but little children.) So
those things would appear to us only which do to
children when they are first bom. Ambitions, trades,
luxuries, inordinate affections, casual and accidental
riches invented since the fall, would be gone, and only
those things appear, which did to Adam in Paradise, in
the same light and in the same colours : God in His works.
Glory in the light. Love in our parents, men, ourselves,
and the face of Heaven : Every man naturally seeing
those things, to the enjoyment of which he is naturally
bom.
L i6i
Every one providcth objects, but few prepare senses
whereby, and light wherein, to see them. Since there-
fore we are bom to be a burning and shining light, and
whatever men learn of others, they see in the light of
others' souls : I will in the light of my soul show you
the Universe. Perhaps it is celestial, and will teach
you how beneficial we may be to each other. I am
sure it is a sweet and curious light to me : which had I
wanted I would have given all the gold and silver in
all worlds to have purchased. But it was the Gift of
God and could not be bought with money. And by
what steps and degrees I proceeded to that enjoyment
of aU Eternity which now I possess I will likewise shew
you. ] A clear and familiar light it may prove unto
you.
r
I The first Light which shined in my Infancy in its
/primitive and innocent clarity was totally eclipsed :
insomuch that I was fain to learn all again. If you ask
me how it was eclipsed ? Truly by the customs and
manners of men, which like contrary winds blew it
out : by an innumerable company of other objects,
rude, vulgar and worthless things, that like so many
i loads of earth and dung did overwhelm and bury it :
|by the impetuous torrent of wrong desires in all others
iwhom I saw or knew that carried me away and
'i^lienated me from it : by a whole sea of other matters
I
I
/'^^Our Saviour's meaning, when He said( He must be
born again and become a little child that will enter into the
Kingdom of Heaven | is deeper far than is generally
believed. It is not only in a careless reliance upon
Divine Providence, that we are to become little children,
or in the feebleness and shortness of our anger and
simplicity of our passions, but in the peace and purity
of all our soul. Which ptirity also is a deeper thing
,than is commonly apprehended. For we must disrobe
ourselves of all false colours, and unclothe our souls
of evil habits ; all our thoughts must be infant-like
and clear ; the powers of our soul free from the leaven
of this world, and disentangled from men's conceits and
customs. Grit in the eye or yellow jaundice will not
let a man see those objects truly that are before it. {hxadi
therefore it is requisite that we should be as very
strangers to the thoughts, customs, and opinions of men
in this world, as if we were but little children.] So
those things would appear to us only which do to
children when they are first bom. Ambitions, trades,
luxuries, inordinate affections, casual and accidental
riches invented since the fall, would be gone, and only
those things appear, which did to Adam in Paradise, in
the same light and in the same colours : God in His works.
Glory in the light. Love in our parents, men, ourselves,
and the face of Heaven : Every man naturally seeing
those things, to the enjoyment of which he is naturally
bom.
L i6i
Etctj one pcxsnidefii objects, bat §cw prepare senses
whgjthY- and h^jtd. vlKerem. to see tbe^ Since there-
fcsre vc acre bom to be a burnin g and ^rimng U^t, and
whaterer men leam of otbas. they see in flie li^t of
olbers* souls : I vill in fbe h^tA of wkj sool show you
tiie Uni ie ise - ^ahaps it is orirstiil, and will teach
yon how beneficial we may be to eadi other. I am
snie it is a sweet and caiJij ^i Lb Hsht to me : which had I
wanted I wcvkl have g^ Tcn all fhe ^old and silver in
an worlds to hare purchased. B«t it was flie Gift of
God and csmid net be bc«^it widi ^Kmey. And by
what steps and dt^iti^ I fi i oct e d ed to that enjoyment
of aU Eleinity whSch now I possess I win fikcwise shew
yon. A dear and Cim^lTar f^ht it may prore unto
The first light wiikh shrntd en my Inlan cy in its
primitiTe and innocent clarity was totally ^^^-^psi^ :
ins om irh that I was fain to kauna an again. U yon ask
me how it was cdqpGed ? Tmty by the f^fi fc^ an<1
manncxs of men» whkh Cke confarary winds blew it
o«t : by an immmerable coaqpany of oQier objects,
rade^ Tnlgfur and worthless thiiQgs, thit fike so many
kads of earth and dm^ did OTerwhdm and Imry it :
by the iJn^qpetntMs torrent of wroi^ descres in an others
whom I saw or knew that earned me away and
alknatcd me from it : by a whok stn ot oanr matters
161
and concernments that covered and drowned it : finally
by the evil influence of a bad education that did not
jfoster and cherish it. All men's thoughts and words
iwere about other matters. They all prized new things
which I did not dream of. I was a stranger and
unacquainted with them ; I was little and reverenced
their authority ; I was weak, and easily guided by their
example ,* ambitious also, and desirous to approve
myself unto them. And finding no one syllable in any
man's mouth of those things, by degrees they vanished,
my thoughts (as indeed what is more fleeting than a
thought ?) were blotted out ; and at last all the celestial,
great, and stable treasures to which I was bom, as
wholly forgotten, as if they had never been.
8
Had any man spoken of it, it had been the most
easy thing in the world, to have taught me, and to
have made me believe that Heaven and Earth was
God's House, and that He gave it me. That the Sun
was mine, and that men were mine, and that cities and
kingdoms were mine also : that Earth was better than
gold, and that water, every drop of it was a precious
jewel. And that these were great and living treasures :
and that all riches whatsoever else was dross in
i comparison. From whence I clearly find how docible
x>ur Nature is in natural things, were it rightly entreated.
And that our misery proceedeth ten thousand times
more from the outward bondage of opinion and
163
custom, than from any inward corruption or deprava-
tion of Nature : And that it is not our parents^ loins,
so much as our parents' lives/ that enthrals and blinds
us. Yet is all our corruption derived from Adam :
inasmuch as all the evil examples and inclinations of
the world arise from his sin. But I speak it in the
presence of God and of our Lord Jesus Christ, in my
pure primitive virgin Light, while my apprehensions
were natural, and unmixed, I cannot remember but
that I was ten thousand times more prone to good and
excellent things than evil. But I was quickly tainted
and fell by others.
It was a difficult matter to persuade me that the^
tinseled ware upon a hobby-horse was a fine thing. >
They did impose upon me, and obtrude their gifts that
made me believe a ribbon or a feather curious, u
could not see where was the curiousness or fineness f\
And to teach me that a purse of gold was at any value
seemed impossible, the art by which it becomes so, and
the reasons for which it is accounted so, were so deep
and hidden to my inexperience. So that Nature is still
nearest to natural things, and farthest off from preter-
natural ; and to esteem that the reproach of Nature, is
Ian error in them only who are unacquainted with it.
^Natural things are glorious, and to know them glorious :
/but to call things preternatural, nattiral, monstrous.
vYet all they do it, who esteem gold, silver, houses,
164
lands, clothes, &c., the riches of Nature, which are
indeed the riches of invention. Nature knows no
such riches : but art and error make them. Not the
God of Nature, but Sin only was the parent of them.
The riches of Nature are our Souls and Bodies, with
all their factdties^ senses, and endowments. And it
had been the easiest thing in the whole world to teach
me that all felicity consisted in the enjoyment of all the
world, that it was prepared for me before I was bom,
and that nothing was more divine and beautiful.
10
Thoughts are the most present things to thoughts,
and of the most powerful influence. My soul was
only apt and disposed to great things ; but souls to
souls are like apples to apples, one being rotten rots
another. When I began to speak and go, nothing
began to be present to me, but what was present to me
in their thoughts. Nor was anything present to me
any other way, than it was so to them. The glass of
imagination was the only mirror, wherein anything
was represented or appeared to me. All things were
^^bsent which they talked not of. So I began among
[ ^7 play-fellows to prize a drum, a fine coat, a penny,
I a gilded book, &c., who before never dreamed of any
\ such wealth. Goodly objects to drown all the know-
\ Wge of Heaven and Earth ! As for the Heavens and
the Sun and Stars they disappeared, and were no
more unto me than the bare walls. So that the strange
i6s
riches of man's invention quite overcame the riches of
Nature, being learned more laboriously and in the
second place.
11
By this let nurses, and those parents that desire
Holy Children learn to make them possessors of
Heaven and Earth betimes ; to remove silly objects
from before them, to magnify nothing but what is
great indeed, and to talk of God to them, and of His
works and ways before they can either speak or go.
For nothing is so easy as to teach the truth because
the nature of the thing confirms the doctrine : As
when we say the sun is glorious, a man is a beautiful
creature, sovereign over beasts and fowls and fishes,
the stars minister imto us, the world was made for
you, &c. But to say this house is yours, and these
lands are another man's, and this bauble is a jewel and
this gew-gaw a fine thing, this rattle makes music, &c.,
is deadly barbarous and uncouth to a little child ; and
makes him suspect all you say, because the nature of
the thing contradicts your words. Yet doth that blot
out all noble and divine ideas, dissettle his foundation,
render him imcertain in all things, and divide him
from God. To teach him those objects are little vani-
ties, and that though God made them, by the ministry
of man, yet better and more glorious things are more
to be esteemed, is natural and easy.
1 66
I
12
By this you may see who are the rude and bar-
barous Indians : For verily there is no savage nation
under the cope of Heaven, that is more absurdly bar-
I barous than the Christian World. They that go naked
i and drink water and live upon roots are like Adam, or
: Angels in comparison of us. But they indeed that call
; beads and glass buttons jewels, and dress themselves
/ with feather, and buy pieces of brass and broken
; hafts of knives of our merchants are somewhat like us.
^ But we pass them in barbarous opinions, and monstrous
apprehensions, which we nick-name civility and the
: mode, amongst us. I am sure those barbarous people
j that go naked, come nearer to Adam, God, and Angels
; inthesimphcity of their wealth, though not in know-
I ledge.
13
You would not think how these barbarous inventions
spoil your knowledge. / They put grubs and worms in
men's heads that are enemies to all pure and true appre-
hensions, and eat out all their happiness.] They make
it impossible for them, in whom they reign, to believe
there is any excellency in the Works of God, or to
taste any sweetness in the nobility of Nature, or to
prize any common, though never so great a blessing.
They alienate men from the Life of God, and at last
make them to live without God in the World. To hve
the Life of God is to live to all the Works of God, and
167
to enjoy them in His Image, from which they are
wholly diverted that follow fashions. Their fancies
are corrupted with other gingles.
14
Being swallowed up therefore in the miserable gulf
of idle talk and worthless vanities, thenceforth I lived
among dreams and shadows, like a prodigal son ieedmg
upon husks with swine] A comfortless wilderness full
\of thorns and troubles the world was, or worse : a
(waste place covered with idleness and play, and shops,
and markets, and taverns. As for Churches they were
things I did not understand, and schools were a burden :
so that there was nothing in the world worth the having,
or enjoying, but my game and sport, which also was a
dream, and being passed wholly forgotten. So that I
hadjutterly forgotten all goodness, bounty^ comfort,
and^glory.:. which things are the very brightness of
the Glory of God : for lack of which therefore He was
unknown.
15
Yet sometimes in the midst of these dreams, I should
come a little to myself, so far as to feel I wanted some-
thing, secretly to expostulate with God for not giving
me riches, to long after an unknown happiness, to grieve
that the World was so empty, and to be dissatisfied
with*my present state because it was vain and forlorn.^
I had heard of Angels, and much admired that here
1 68
(
upon earth nothing should be but dirt and streets and
gutters ; for as for the pleasures that were in great men's
houses I had not seen them : and it was my real happi-
ness they were unknown. For because nothing deluded
me, I was the more inquisitive.
16
Once I remember (I think I was about 4 years old
when ) I thus reasoned with myself, sitting in a little
obscure room in my father's poor house : If there be a
God, certainly He must be infinite in Goodness : and
that I was prompted to, by a real whispering instinct of
Nature. And if He be infinite in Goodness, and a per-
fect Being in Wisdom and Love, certainly He must do
most glorious things, and give us infinite riches ; how
comes it to pass therefore that I am so poor? Of so
scanty and narrow a fortune, enjoying few and obscure
comforts? I thought I could not believe Him a God to
me, unless all His power were employed to glorify me.
I knew not then my Soul, or Body; nor did I think of
the Heavens and the Earth, the rivers and the stars,
^ the Sim or the seas : all those were lost, and absent from
me. But when I found them made out of nothing for
me, then I had a God indeed, whom I could praise, and
rejoice in.
17
Sometimes I should be alone, and without employ-
ment, when suddenly my Soul would return to itself,
169
and forgetting all things in the whole world which mine
eyes had seen, would be carried away to the ends of
the earth : and my thoughts would be deeply engaged
with enquiries : How the Earth did end? Whether walls
did bound it, or sudden precipices? Or whether the
Heavens by degrees did come to touch it ; so that the
face of the Earth and Heaven were so near, that a man
with difficulty could creep under? Whatever I could
imagine was inconvenient, and my reason being posed
was quickly wearied. What also upheld the Earth
(because it was heavy) and kept it from falling;
whether pillars, or dark waters? And if any of these,
what then upheld those, and what again those, of which
I saw there would be no end? Little did I think that
the Earth was round, and the world so full of beauty,
light, and wisdom. When I saw that, I knew by the
perfection of the work there was a God, and was satis-
fied, and rejoiced. People underneath, and fields and
flowers, with another sun and another day, pleased me
mightily : but more when I knew it was the same sun
that served them by night, that served us by day.
18
Sometimes I should soar above the stars, and enquire
how the Heavens ended, and what was beyond them ?
Concerning which by no means could I receive
satisfaction. Sometimes my thoughts would carry me
to the Creation, for I had heard now, that the World
which at first I thought was eternal, had a beginning :
170
F
how therefore that beginning was, and why it was,
why it was no sooner, and what was before, I mightily
desired to know. By all which I easily perceive that
my Soul was made to live in communion with God, in
all places of His dominion, and to be satisfied with the
highest reason in all things. After which it so eagerly
aspired, that I thought all the gold and silver in the
world but dirt, in comparison of satisfaction in any of
>&ese. Sometimes I wondered why men were made
no bigger ? I would have had a man as big as a giants
a giant as big as a castle, and a castle as big as the
Heavens. Which yet would not serve : for there was
I infinite space beyond the Heavens, and all was defective
land but little in comparison ; and for him to be made
i infinite, I thought it would be to no purpose, and it
would be inconvenient. Why also there was not a
better sun, and better stars, a better sea, and better
creatures I much admired. Which thoughts produced
that poem upon moderation, which afterwards was
written. Some part of the verses are these.
19
In making bodies Love could not express
Itself, or art, imless it made them less.
O what a monster had in man been seen.
Had every thtmib or toe a mountain been!
What worlds must he devour when he did eat ?
What oceans drink ! yet could not all his meat,
Or stature, make him like an angel shine ;
171
Or make his Sotil in Glory more Divine.
A Soul it is that makes us truly great,
Whose little bodies make us more complete.
An understanding that is infinite,
An endless, wide, and everlasting sight,
That can enjoy all things and nought exclude.
Is the most sacred greatness may be viewed.
'Twas inconvenient that his bulk should be
An endless hill ; he nothing then could see :
No figure have, no motion, beauty, place.
No colour, feature, member, light, or grace.
A body like a mountain is but cumber.
An endless body is but idle lumber :
It spoils converse, and time itself devours.
While meat in vain, in feeding idle powers ;
Excessive bulk being most injurious found.
To those conveniences which men have crowned :
His wisdom did His power here repress,
God made man greater while He made him less.
20
The excellencies of the Sun I f oimd to be of another
kind than that splendour after which I sought, even in
unknown and invisible services : and that God by
moderation wisely bounding His almighty power, had
to my eternal amazement and wonder, made all bodies
far greater than if they were infinite : there not being a
sand nor mote in the air that is not more excellent than
if it were infinite. How rich and admirable then is the
172
Kingdom of God, where the smallest is greater than an
infinite treasure ! Is not this incredible ? Certainly to
the placets and doctrines of the schools : Till we all
consider, That infinite worth shut up in the limits of a
material being, is the only way to a real infinity. God
made nothing infinite in bulk, but everything there
where it ought to be. Which, because moderation is a
virtue observing the golden mean, in some other parts
of the former poem, is thus expressed.
4
21
/ His Power bounded, greater is in might,
/Than if let loose, 'twere wholly infinite.
: He could have made an endless sea by this,
;' But then it had not been a sea of bliss.
/ Did waters from the centre to the skies
I Ascend, 'twould drown whatever else we prize.
/ The ocean bounded in a finite shore.
Is better far because it is no more.
I No use nor glory would in that be seen,
I His power made it endless in esteem.
\ Had not the Stm been bounded in its sphere.
Did all the world in one fair flame appear.
And were that flame a real Infinite
'Twould yield no profit, splendor, nor delight.
Its corps confined, and beams extended be
Effects of Wisdom in the Deity.
One star made infinite would all exclude.
An earth made infinite could ne'er be viewed :
173
But one being fashioned for the other's sake,
He, bounding all, did all most useful make :
And which is best, in profit and delight
Tho' not in bulk, they all are infinite.
22
These liquid, clear satisfactions were the emanations
of the highest reason, but not achieved till a long time
afterwardsy In the meantime I was sometimes, though
seldom, visited and inspired with new and more
vigorous desires after that bliss which Nature whispered
and suggested to me. '" Every new thing quickened my
curiosity, and raised my expectation. I remember once
the first time I came into a magnificent or noble dining
room, and was left there alone, I rejoiced to see the
gold and state and carved imagery, but when all was
dead, and there was no motion, I was weary of it, and
departed dissatisfied. But afterwards, when I saw it
full of lords and ladies, and music and dancing, the
place which once seemed not to differ from a solitary
den, had now entertainment, and nothing of tediousness
^but pleasure in it. /By which I perceived (upon a
reflectionmadelong alter) that men and women are when
well understood a principal part of our true felicity}
By this I found also that nothing that stood still, could
by doing so be a part of Happiness : and that affection,
though it were invisible, was the best of motions. But
the august and glorious exercise of virtue, was more
174
X
solemn and divine, which yet I saw not. And that all
Men and Angels should appear in Heaven.
23 .
I Another time in a lowering and sad evening, being ^
.alone in the field, when all things were dead and quiet, ^//^
,a certain want and horror fell upon me, beyond imagina- p /*«
.tion. The unprofitableness and silence of the place ^^
-dissatisfied me ; its wideness terrified me ; from the ^
(utmost ends of the earth fears surrounded me. How
.did I know but dangers might suddenly arise from the
■East, and ipvade me from the unknown regions bey ond
rthe seas ? I was a weak and little child, and had for-
gotten there was a man alive in the earthj Yet some-
thing also of hope and expectation comforted me from
every border. This taught me that I was concerned
in all the world] "and that in the remotest borders the
causeslDT'pe^c^ delight me, and the beauties of the
earth when seen were made to entertain me : that I
was made to hold a communion with the secrets of
Divine Providence in all the world : (^that a remem-
brance of all the joys I had from my birth ought always
to be with me]: that the presence of Cities, Temples,
and Kingdoms ought to sustain me, and that to be alone
in the world was to be desolate and miserable. The
comfort of houses and friends, the clear assurance of
treasures everywhere, God's care and love, His good-
ness, wisdom, and power. His presence and watchful-
ness in all the ends of the earth, were my strength and
175
assurance for ever : and tliat these things being absent
to my eye, were my joys and consolations, as present
to my tmderstanding as the wideness and emptiness of
the Universe which I saw before me.
24
When I heard of any new kingdom beyond the seas,
the light and glory of it pleased me immediately , it rose
up within me, and I was enlarged wonderfully. I
entered into it, I saw its commodities, rarities, springs,
meadows, riches, inhabitants, and became possessor of
that new room, as if it had been prepared for me, so
much was I magnified and delighted in it. When
the Bible was read, my spirit was present in other
ages. I saw the light and splendour of them : the
land of Canaan, the Israelites entering into it, the ancient
glory of the Amorites, their peace and riches, their
cities, houses, vines and fig-trees, the long prosperity of
their kings, their milk and honey, their slaughter and
destruction, with the joys and triumphs of God's
people ; all which entered into me, and God among
them. I saw all and felt all in such a lively manner, as if
there had been no other way to those places, but in
spirit only. This showed me the liveliness of interior
presence, and that all ages were for most glorious ends,
accessible to my understanding, yea with it, yea within
it. For without changing place in myself I could be-
hold and enjoy all those : Anything when it was pro-
posed, though it was a thousand ages ago, being always
before me.
T76
25
When I heard any news I received it with greediness
and delight, because my expectation was awakened
with some hope that my happiness and the thing I
wanted was concealed in it. J Glad tidings, you know,
from a far country brings us our salvation : and I was
not deceived. In Jury was Jesus killed, and from
Jerusalem the Gospel came. Which when I once knew,
I was very confident that every kingdom contained
like wonders and causes of joy, though that was the
fountain of them. As it was the first fruits, so was it the
pledge of what I shall receive in other countries. Thus
also when any curious cabinet, or secret in chemistry,
geometry or physic was offered to me, I diligently looked
into it, but when I saw it to the bottom and not my
happiness I despised it. These imaginations and this
thirst of news occasioned these reflections.
; n 2^
)^i 1 1- ./', (^ ON NEWS.
• >■/■ r
News from a foreign cotmtry came.
As if my treasure and my wealth lay there :
So much it did my heart enflame
'Twas wont to call my soul into mine ear !
Which thither went to meet
The approaching sweet :
M 177
And on the threshold stood^
To entertain the unknown good.
It hovered there,
As if 'twould leave mine ear,
And was so eager to embrace
The joyful tidings as they came,
'Twould almost leave its dwelling place,
To entertain the same.
As if the tidings were the things,
My very joys themselves, my foreign treasure.
Or else did bear them on their wings ;
With so much joy they came, with so much pleasure.
My soul stood at the gate
To recreate
Itself with bliss : and to
Be pleased with speed. A fuller view
It fain would take
Yet journeys back would make
Unto my heart : as if 'twould fain
Go out to meet, yet stay within
To fit a place, to entertain,
And bring the tidings in.
3
What sacred instinct did inspire
My soul in childhood with a hope so strong ?
What secret force moved my desire,
To expect my joys beyond the seas, so young ?
178
Felicity I knew
Was out of view :
And being here alone,
I saw that happiness was gone
From me ! For this
I thirsted absent bliss,
And thought that sure beyond the seas,
Or else in something near at hand
I knew not yet, (since nought did please
I knew,) my bliss did stand.
But little did the Infant dream
That all the treasures of the World were by :
And that himself was so the cream
And crown of all, which rotmd about did lie :
Yet thus it was. The gem.
The diadem,
The ring enclosing all
That stood upon this earthly ball ;
The heavenly eye,
Much wider than the sky,
Wherein they all included were
The glorious soul that was the king
Made to possess them, did appear
A small and little thing !
179
27
Among other Uud^s tbere befel me a most infinite
desire of a book from Heaven. For obserring all
things to tie rode and s opcifla oos here vpaa earfli,
I thought the ways of felicity to tie known only among
the Holy Angels : and that vnless I oonld r ece i v e
infonnation from fheni, I coold never be ha^ipy. This
thirst lumg i^xm me a long time ; till at last I p erce i ved
that the God of Angels had taken care of me, and pre-
vented my desires. For He had sent the liook I
wanted before I was bom : and prepared it far me,
and also commended and sent it onto me, in a far
better manner than I was aUe to imagine. Had some
Angel bronght it to me, which was the best way
wherein I could then desire it, it would have been a
peculiar favour, and I should have thought myself
therein honoured above all mankind. It would have
been the Soul of this world, the light of my Soul, the
spring of life, and a fountain of Happiness. You can-
not think what riches and delights I promised myself
therein. It would have been a mint of rarities, curiosi-
ties and wonders, to have entertained the powers of
my Soul, to have directed me in the way of life, and to
have fed me with pleasures unknown to the whole
world.
28
H ad some Angel brought it miraculously from heaven
and left it at my foot, it had been a present meet for,
1 80
Seraphims. Yet had it been a dream in comparison
of the glorious way wherein God prepared it. I must
have spent time in studying it, and with great diligence
have read it daily to drink in the precepts and instruc-
tions it contained. It had in a narrow, obscure manner
come unto me, and all the world had been ignorant of
felicity but I. Whereas now there are thousands in
the world, of whom I, being a poor child, was ignorant,
that in temples, universities, and secret closets enjoy
felicity, whom I saw not in shops, or schools, or
trades ; whom I found not in streets or at feasts, or
taverns, and therefore thought not to be in the world,
who enjoy communion with God, and have fellowship
with the Angels every day. And these I discerned to
be a great help unto me.
29
This put me upon two things : upon enquiring into
the matter contained in the Bible, and into the manner
wherein it came unto me. In the matter I fotmd all
the glad tidings my soul longed after in its desire of
news ; in the manner, that the Wisdom of God was
infinitely greater than mine, and that He had appeared
in His Wisdom exceeding my desires. Above all
things I desired some Great Lord, or Mighty King,
that having power in His hand, to give me all Kingdoms,
Riches, and Honours, was willing to do it. And by
that book I found that there was an eternal God, who
loved me infinitely, that I was His son, that I was to
i8i
overcome death and to live for ever, that He created
the world for me, that I was to reign in His throne and
to inherit all things. Who would have believed this
had not that Book told me ? It told me also that I
was to live in communion with Him, in the image of
His life and glory, that I was to enjoy all His treasures
and pleasures, in a more perfect manner than I could
devise, and that all the truly amiable and glorious
persons in the world wei« to be my friends and com-
panions.
30
Upon this I had enough. I desired no more the
honours and pleasures ol this worid, but ^ve myself
to the iUimited and dear fruition of that : and to this
day see nothing wanting to my Fdkity but mine own
perfcctioii. AH other things are w^ ; I ooly, and the
sons of m«i about nie^ are disordered. Nerertheless
could I be what I Qikght» ttieir very dlso rdti s would be
mf ^ajoyments;. For all ttuii^ dK2«kl work together
for igood to tlmn ttttt love God. Awl if ttie disorders.
QMtt ceftaitttyttie trofiMes,. awl S ttie trodbles, anKh
won ttite T«»lli^ q{ Wisii wodkl be MBfek Niot only
tiieir ^i4Qy**te» ^^ ttntur vei ' i ctnat^ aiwl dfafcractiaDs
teomsdi^l: my Ftiicfty. S(> ttal bcmg: ^ebr of ISke
wtiote worta alptt^,^ 1 w^g: W wmBk ua ^ as Mt a ^fctaag e,
aMTT^feHis.. and iminilbte foes^snott.. and afcaK to
t^»i^ pwse» uatibt> Ckyt fee iite^ wjiqiaMt^
li^
31
This taught me that those fashions and tinseled
vanities, which you and I despise erewhile, fetching a
little cotu^e about, became ours. And that the
Wisdom of God in them also was very conspicuous.
For it becometh His Goodness to make all things
treasures : and His Power is able to bring light out of
Darkness, and Good out of Evil. Nor would His love
endure, but that I also should have a wisdom, whereby
I could draw order out of confusion. So that it is my
admiration and joy, that while so many thousand
wander in Darkness, I am in the Light, and that while
so many dote upon false treasures and pierce them-
selves through with many sorrows, I live in peace, and
enjoy the delights of God and Heaven.
32
In respect of the matter, I was very sure that Angels
and Cherubims could not bring unto me better tidings
than were in the Scriptures contained, could I but believe
them to be true, but I was dissatisfied about the
manner, and that was the ground of my tmbelief . For
I could not think that God being Love would neglect
His Son, and therefore surely I was not His son, nor
He Love : because He had not ascertained* me more
carefully, that the Bible was His book from Heaven.
Yet I was encouraged to hope well, because the matter
* This word, though it seems peculiar to us, is here used
quite properly and according to its derivation.
183
was so excellent, above my expectation. And when I
searched into it, I found the Way infinitely better than
if all the Angels in Heaven had brought it to me.
33
Had the Angels brought it to me alone, these several
inconveniences had attended the vision : — (1) It had
been but one sudden act wherein it was sent me :
whereas now God hath been all ages in preparing
it : (2) It had been done by inferior ministers,
whereas now it is done by God Himself : (3) Being
Satan is able to transform himself into an Angel of
Light, I had been still dubious, till having recourse to
the excellency of the matter, by it I was informed and
satisfied : (4) Being corrupted, that one miracle would
have been but like a single spark upon green wood, it
would have gone out immediately : whereas I needed a
thousand miracles to seal it, yea and to awaken me to
the meditation of the matter that was revealed to me :
(5) Had it been revealed no other way, all the world
had been dark and empty round about me : whereas now
it is my joy and my delight and treasure, being full of
knowledge and light and glory : (6) Had it been revealed
at no other time, God had now only been good unto me ;
whereas He hath manifested His love in all ages, and
been carefully and most wisely revealing it from the
beginning of the world : (7) Had He revealed it to no
other person, I had been weak in faith, being solitary
and sitting alone like a sparrow upon the house-top,
184
who now have the concurrent and joint affections of
Kingdoms and ages. Yea, notwithstanding the disad-
vantage of this weakness, I must have gone abroad,
and published this faith to others, both in love to God,
and love to men. For I must have done my duty, or
the book would have done me no good, and love to
God and men must have been my duty, for without
that I could never be happy. Yea finally, had not the
Book been revealed before, neither had God been
glorious, nor I blessed, for He had been negligent of
other persons, His goodness had been defective to all
ages, whom now I know to be God by the universality
of His love tmto Mankind, and the perfection of His
wisdom to every person.
34
To talk now of the necessity of bearing all calamities
and persecutions in preaching is little ; to consider the
reproaches, mockings and derisions I must have
endured of all the world, while they scoffed at me for
pretending to be the only man that had a Book from
Heaven is nothing : nor is it much to mention the
impossibity of convincing others, all the world having
been full of darkness, and God always silent before.
All ages had been void of treasure had not the Bible
been revealed till the other day, wherein now I can
expatiate with perfect liberty, and everywhere see the
Love of God to all mankind Love to me alone. All
the world being adorned with miracles, prophets,
i8s
patriarchs, apostles, martyrs, revelations from Heaven,
lively examples, holy Souls, divine affairs for my
enjoyment. The Glory of God and the Light of
Heaven appearing everywhere, as much as it would
have done in that seeming instant, had the Book I
desired come unto me any other way.
35
You will not believe what a world of joy this one
satisfaction and pleasure brought me. Thenceforth I
thought the Light of Heaven was in this world : I saw
it possible, and very probable, that I was infinitely
beloved of Almighty God, the delights of Paradise
were round about me. Heaven and Earth were open to
me, all riches were little things ; this one pleasure
being so great that it exceeded all the joys of Eden.
So great a thing it was to me, to be satisfied in the
manner of God's revealing Himself unto mankind.
Many other enquiries I had concerning the manner of
His revealing Himself, in all which I am infinitely
satisfied.
36
Having been at the University, and received there
the taste and tincture of another education, I saw that
there were things in this world of which I never
dreamed ; glorious secrets, and glorious persons past
imagination. There I saw that Logic, Ethics, Physics,
Metaphysics, Geometry, Astronomy, Poesy, Medicine,
Grammar, Music, Rhetoric, all kinds of Arts, Trades,
i86
and Mechanisms that adorned the world pertained to
felicity ; at least there I saw those things, which after-
wards I knew to pertain tinto it : and was delighted in
it. There I saw into the nature of the Sea, the
Heavens, the Sun, the Moon and Stars, the Elements,
Minerals, and Vegetables. All which appeared like
the King's Daughter, all glorious within ; and those
things which my nurses, and parents, should have
talked of there were taught unto me.
37
Nevertheless some things were defective too. There
was never a tutor that did professly teach Felicity,
though that be the mistress of all other sciences. Nor
did any of us study these things but as aliena, which
we ought to have studied as our enjoyments. We
studied to inform our knowledge, but knew not for
what end we so studied. And for lack of aiming at a
certain end we erred in the manner. Howbeit there
we received all those seeds of knowledge that were
afterwards improved ; and our souls were awakened
to a discerning of their faculties, and exercise of their
powers.
38
The manner is in everything of greatest concernment.
Whatever good thing we do, neither can we please
God, unless we do it well : nor can He please us, what-
ever good He does, unless He do it well. Should He
give us the most perfect things in Heaven and Earth to
187
make us happy, and not give them to us in the best of
all possible manners, He would but displease us ; and
it were impossible for Him to make us happy. It is
not sufficient therefore for us to study the most excel-
lent things unless we do it in the most excellent of
manners. And what that is, it is impossible to find till
we are guided thereunto by the most excellent end, with
a desire of which I flagrantly burned.
39
The best of all possible ends is the Glory of God,
but happiness was that I thirsted after. And yet I did
not err, for the Glory of God is to make us happy.
Which can never be done but by giving us most
excellent natures and satisfying those natures : by
creating all treasures of infinite value, and giving them
to us in an infinite manner, to wit, both in the best
that to omnipotence was possible. This led me to
enquire whether all things were excellent, and of
perfect value, and whether they were mine in
propriety ?
40
It is the Glory of God to give all things to us in the
best of all possible manners. To study things there-
fore under the double notion of interest and treasure,
is to study all things in the best of all possible manners.
Because in studying so we enquire after God's Glory,
and our own happiness. And indeed enter into the
way that leadeth to all contentments, joys, and satis-
i88
factions, to all praises triumphs and thanksgivings, to
all virtues, beauties, adorations and graces, to all
dominion, exaltation, wisdom, and glory, to all Holiness,
Union, and Communication with God, to all patience,
and courage and blessedness^ which it is impossible to
meet any other way. So that to study objects for
ostentation, vain knowledge or curiosity is fruitless
impertinence, tho' God Himself and Angels be the
object. But to study that which will oblige us to love
Him, and feed us with nobility and goodness toward
men, that is blessed. And so is it to study that which
will lead us to the Temple of Wisdom, and seat us in
the Throne of Glory.
41
Many men study the same things which have not the
taste of, nor delight in them. And their palates vary
according to the ends at which they aim. He that
studies polity, men and manners, merely that he may
know how to behave himself, and get honour in this
world, has not that delight in his studies as he that
contemplates these things that he might see the ways
of God among them, and walk in communion with Him.
The attainments of the one are narrow, the other grows
a celestial King of all Kingdoms. Kings minister unto
him, temples are his own, thrones are his peculiar
treasure. Governments, officers, magistrates and
courts of judicature are his delights, in a way ineffable,
and a manner inconceivable to the other's imagination.
He that knows the secrets of nature with Albertus
189
Magniis, or the motions of the heavens with Galileo, or
the cosmography of the moon with Hevelius, or the
body of man with Galen, or the nature of diseases with
Hippocrates, or the harmonies in melody with Orpheus,
or of poesy with Homer, or of Grammar with Lilly, or
of whatever else with the greatest artist ; he is nothing,
if he knows them merely for talk or idle speculation, or
transient and external use. But he that knows them
for value, and knows them his own shall profit infin-
itely. And therefore of all kinds of learnings, humanity
and divinity are the most excellent.
42
By humanity we search into the powers and faculties
of the Soul, enquire into the excellencies of human
nature, consider its wants, survey its inclinations,
propensities and desires, ponder its principles,
proposals, and ends, examine the causes and fitness of
all, the worth of all, the excellency of all. Whereby
we come to know what man is in this world, what his
sovereign end and happiness, and what is the best
means by which he may attain it. And by this we come
to see what wisdom is : which namely is a knowledge
exercised in finding out the way to perfect happiness,
by discerning man's real wants and sovereign desires.
We come moreover to know God's goodness, in seeing
into the causes wherefore He implanted such faculties
and inclinations in us, and the objects and ends prepared
for them. This leadeth us to Divinity. For God gave
190
man an endless intellect to see all things, and a prone-
ness to covet them, because they are His treasures ; and
an infinite variety of apprehensions and affections, that
he might have an all-sufficiency in himself to enjoy
them ; a curiosity profound and unsatiable to stir him
up to look into them : an ambition great and everlasting
to carry him to the highest honours, thrones, and
dignities : an emulation whereby he might be animated
and quickened by all examples, a tenderness and com-
passion whereby he may be united to all persons, a
sympathy and love to virtue ; a tenderness of his credit
in every soul, that he might delight to be honoured in
all persons ; an eye to behold Eternity and the omni-
presence of God, that he might see Eternity, and dwell
within it ; a power of admiring, loving, and prizing, that
seeing the beauty and goodness of God, he might be
tmited to it for evermore.
43
In Divinity we are entertained with all objects from
everlasting to everlasting : because with Him whose
outgoings from everlasting : being to contemplate God,
and to walk with Him in all His ways ; and therefore
to be entertained with all objects, as He is the fountain,
governor, and end of them. We are to contemplate God
in the unity of His essence, in the trinity of persons, in
His manifold attributes, in all His works, internal and
external, in His counsels and decrees, in the work of
creation, and in His works of providence. And man,
191
as he is a creature of God, capable of celestial blessed-
ness, and a subject in His Kingdom, in his fourfold
estate of innocency, misery, grace and glory. In the
estate of innocency we are to contemplate the nature
and manner of his happiness, the laws under which he
was governed, the joys of paradise, and the immacu-
late powers of his immortal soul. In the estate of
misery, we have his fall, the nature of Sin, original and
actual ; his manifold punishments, calamity, sickness,
death, &c. In the estate of grace ; the tenour of the
new covenant, the manner of its exhibition under the
various dispensations of the Old and New Testament,
the Mediator of the covenant, the conditions of it, faith
and repentance^ the sacraments or seals of it, the
Scriptures, ministers, and sabbaths, the nature and
government of the Church, its histories and successions
from the beginning to the end of the world, &c. In
the state of Glory, the nature of separate Souls, their
advantages, excellencies and privileges, the resurrec-
tion of the body, the day of judgment, and life ever-
lasting. Wherein further we are to see and understand
the communion of Saints, Heavenly joys, and our
society with Angels. To all which I was naturally
bom, to the fruition of all which I was by Grace
redeemed, and in the enjoyment of all which I am to
live eternally.
44
Natural philosophy teaches us the causes and effects
of all bodies simply and in themselves. But if you
192
extend it a little further, to that indeed which its name
imports, signifying the love of nature, it leads us into
a diligent inquisition into all natures, their qualities,
affections, relations, causes and ends, so far forth as by
nature and reason they may be known. And this
noble science, as such, is most sublime and perfect : it
includes all Humanity and Divinity together. God,
Angels, Men, Affections, Habits, Actions, Virtues,
everything as it is a solid, entire object singly proposed,
being a subject of it, as well as material and visible
things. But taking it as it is usually bounded in its
terms, it treateth only of corporeal things, as Heaven,
Earth, Air, Water, Fire, the Sim and Stars, Trees,
Herbs, Flowers, Influences, Winds, Fowls, Beasts,
Fishes, Minerals, and Precious Stones, with all other
beings of that kind. And as thus it is taken it is nobly
subservient to the highest ends : for it openeth the
riches of God's Kingdom and the natures of His terri-
tories, works, and creatures in a wonderful manner,
clearing and preparing the eyes of the enjoyer.
45
Ethics teach us the mysteries of morality, and the
nature of affections, virtues, and manners, as by them
we may be guided to our highest happiness. The
former for speculation, this for practice. The former
fumisheth us with riches, this with honours and
delights, the former feasteth us, and this instructeth
us. For by this we are taught to live honourably
N 193
among men, and to make otirselves noble and useful
among them. It teacheth us how to manage our pas<*
sions, to exercise virtues, and to form our manners, so
as to live happily in this world. And all these put
together discover the materials of religion to be so
great, that it plainly manifesteth the Revelation of God
to be deep and infinite. For it is impossible for lan-
guage, miracles, or apparitions to teach us the infalli-
bility of God's word, or to shew us the certainty of true
religion, without a clear sight into truth itself, that is
imto the truth of things. Which will themselves when
truly seen, by the very beauty and glory of them, best
discover, and prove religion.
46
When I came into the country, and being seated
mong silent trees, and meads and hills, had all my
time in mine own hands, I resolved to spend it all,
whatever it cost me, in the search of happiness, and to
atiate that burning thirst which Nature had enkindled
me from my youth. In which I was so resolute,
[that I chose rather to live upon ten pounds a year, and
to go in leather clothes, and feed upon bread and
water, so that I might have aU my time clearly to
myself, than to keep many thousands per annum in
an estate of life where my time would be devoured in
|care and labour. And God was so pleased to accept of
that desire, that from that time to this, I have had all
things plentifully provided for me, without any care at
194
all, my very study of Felicity making me more to
prosper, than all the care in the whole world. So that
through His blessing I live a free and a kingly life as if
the world were turned again into Eden, or much more,
as it is at this day.
47
1
A life of Sabbaths here beneath !
Continual jubilees and joys !
The days of Heaven, while we breathe
On Earth ! where Sin all Bliss destroys ;
This is a triumph of delights
That doth exceed all appetites :
No joy can be compared to this,
It is a life of perfect Bliss.
Of perfect Bliss ! How can it be ?
To conquer Satan, and to reign
In such a vale of misery,
Where vipers, stings, and tears remain.
Is to be crowned with victory.
To be content, divine, and free.
Even here beneath is great delight
And next the Beatific Sight.
'95
3
But inward lusts do oft assail,
Temptations work us much annoy :
We'll therefore weep, and to prevail
Shall be a more celestial joy.
To have no other enemy
But one ; and to that one to die :
To fight with that and conquer it,
Is better than in peace to sit.
4
'Tis better for a little time ;
For he that all his lusts doth quell,
Shall find this life to be his prime.
And vanquish Sin, and conquer Hell.
The next shall be his double joy ;
And that which here seemed to destroy.
Shall in the other life appear
A root of bliss ; a pearl each tear.
48
Thus you see I can make merry with calamities, and
while I grieve at Sins, and war against them, abhorring
the world, and myself more, descend into the abyss of
humility, and there admire a new offspring and torrent
of joys— God's Mercies. Which accepteth of our
fidelity in bloody battles, though every wound defile
and poison ; and when we slip or fall, tumeth our true
196
penitent tears Into solid peaf 1, that shall abide with Him
for evermore. But oh let us take heed that we
never willingly commit a sin against so gracious a
Redeemer, and so great a Father.
49
Sin!
only fatal woe,
That mak'st me sad and mourning go !
That all my joys dost spoil,
His Kingdom and my Soul defile !
1 never can agree
With thee !
2
Thou!
Only thou ! O thou alone,
And my obdurate heart of stone.
The poison and the foes
Of my enjoyments and repose.
The only bitter ill,
Dost kill !
3
Oh!
I cannot meet with thee.
Nor once approach thy memory.
197
}
But all my joys are dead,
And all my sacred Treasures fled ;
As if I now did dwell
In Hell.
4
Lord !
O hear how short I breathe !
See how I tremble here beneath
A Sin ! Its ugly face
More terror, than its dwelling place
Contains (O dreadful Sin !)
Within!
50
THE RECOVERY
Sin ! wilt thou vanquish me ?
And shall I yield the victory ?
/
/
/ Shall all my joys be spoil'd.
And pleasures soil'd
By thee ?
Shall I remain
As one that's slain
And never more lift up the head ?
Is not my Saviour dead ?
His blood, thy bane, my balsam, bliss, joy, wine,
Shall thee destroy ; heal, feed, make me divine
\
198
51
I cannot meet with Sin, but it kills me, and 'tis only
by Jesus Christ that I can kill it, and escape. Would
you blame me to be confounded, when I have offended
my Eternal Father, who gave me all the things in
Heaven and Earth ? One sin is a dreadful stumbling-
block in the way to heaven. It breeds a long paren-
thesis in the fruition of our joys. Do you not see, my
friend, how it disorders and disturbs my proceeding ?
There is no calamity but Sin alone.
52
When I came into the coimlry, and saw that I had
all time in my own hands, having devoted it wholly to
the study of Felicity, I knew not where to begin or
end ; nor what objects to choose, upon which most
profitably I might fix my contemplation. I saw myself
like some traveller, that had destined his life to
journeys, and was resolved to spend his days in visit-
ing strange places : who might wander in vain, imless
his undertakings were guided by some certain rule, and
that innumerable millions of objects were presented
before me, unto any of which I might take my journey.
Fain would I have visited them all, but that was
impossible. What then should I do ? Even imitate a
r traveller, who because he cannot visit all coasts,
wildernesses, sandy deserts, seas, hills, springs and
mountains, chooseth the most populous and flourishing
cities, where he might see the fairest prospects,
199
\
wonders, and rarities, and be entertained with greatest
courtesy : and where indeed he might most benefit
himself with knowledge, profit and delight : leaving
the rest, even the naked and empty places unseen.
For which cause I made it my prayer to God Almighty
that He, whose eyes are open upon all things, would
guide me to the Purest and divinest.
53
And what rule do you think I walked by ? Truly a
strange one, but the best in the whole world. I was
guided by an implicit faith in God's goodness : and
therefore led to the study "orTEiTlmosToBvioSslBSd
common things. For thus I thought within myself':
'God'bemg, as we generally believe, infinite in good-
ness, it is most consonant and agreeable with His
nature, that the best things should be most common
For nothing is more natural to infinite goodness, than
to make the best things most frequent ; and only
things worthless scarce. Then I began to enquire
what things were most common : Air, Light, Heaven and
Earth, Water, the Sun, Trees, Men and Women, Cities,
Temples, &c. These I foimd common and obvious to
all : Rubies, Pearls, Diamonds, Gold and Silver ;
these I found scarce, and to the most denied. Then
began I to consider and compare the value of them
which I measured by their serviceableness, and by the
excellencies which would be found in them, should
they be taken away. And in conclusion, I saw clearly,
200
that there was a real valuableness in all the common
things ; in the scarce, a feigned.
54
Besides these common things I have named, there
were others as common, but invisible. The Lavs of
God, the Soul of Man, Jesus Christ and His Passion
on the Cross, with the ways of God in all Ages. And
these by the general credit they had obtained in the
world confirmed me more. For the ways of God were
transient things, they were past and gone ; our Saviour's
sufferings were in one partictilar, obscure place, the
Laws of God were no object of the eye, but only found
in the minds of men : these therefore which were so
secret in their own nature, and made common only
by the esteem men had of them, must of necessity
include unspeakable worth for which they were
celebrated of all, and so generally remembered. As
yet I did not see the wisdom and depths of knowledge,
the dear principles, and certain evidences whereby
the wise and holy, the ancients and the learned that
were abroad in the world knew these things but was
led to them only by the fame which they had vulgarly
received. Howbeit I believed that there were unspeak-
able mysteries contained in them, and tho' they were
generally talked of their value was unknown. These
therefore I resolved to study, and no other. But to
my unspeakable wonder, they brought me to all the
things in Heaven and in Earth, in Time and Eternity,
20I
\
possible and impossible, great and little, common and
scarce ; and discovered them all to be infinite treasures.
55
That anything may be found to be an infinite
treasure, its place must be found in Eternity and in
God's esteem. For as there is a time, so there is a
place for all things. Everything in its place is admir-
able, deep, and glorious : out of its place like a wander-
ing bird, is desolate and good for nothing. How
therefore it relateth to God and all creatures must be
i seen before it can be enjoyed. And this I found by
many instances. The Sun is good, only as it relateth
to the stars, to the seas, to your eye, to the fields, &c.
As it relateth to the stars it raiseth their influences ;
as to the Seas, it melteth them and maketh the waters
flow ; as to your eye, it bringeth in the beauty of
the world ; as to the fields, it clotheth them with fruits
and flowers. Did it not relate to others it would not be
good. Divest it of these operations, and divide it from
these objects, it is useless and good for nothing, and
therefore worthless, because worthless and useless go
together. A piece of gold cannot be valued, imless we
know how it relates to clothes, to wine, to victuals, to
the esteem of men and to the owner. Some little
piece in a kingly monument, severed from the rest, hath
no beauty at all. It enjoys its value in its place, by
the ornament it gives to, and receives from all the
parts. By this I discerned, that even a little knowledge
202
could not be had in the mystery of Felicity, without
a great deal. And that that was the reason why so
many were ignorant of its nature, and why so few did
attain it. For by the labour required to much know-
ledge they were discouraged, and for lack of much did
not see any glorious motives to allure them.
56
Therefore of necessity they must at first believe that
Felicity is a glorious though an unknown thing. And
certainly it was the infinite wisdom of God that did
implant by instinct so strong a desire of Felicity in the
Soul, that we might be excited tolabour after it, though
we know it not, the very force wherewith we covet it
supplying the place of understanding. That there is
a Felicity, we all know by the desires after, that there
is a most glorious Felicity we know by the strength
and vehemence of those desires. And that nothing
but Felicity is worthy of our labour, because all other
things are the means only which conduce unto it. I
was very much animated by the desires of philoso-
phers, which I saw in heathen books aspiring after it.
But the misery is // was unknown. An altar was
erected to it like that in Athens with this inscription :
TO THE UNKNOWN GOD.
203
57
Two things in perfect Felicity I saw to be requisite :
and that Felicity must be perfect, or not Felicity. The
first was the perfection of its objects, in nature, service-
ableness, number, and excellency. The second was
/the perfection of the manner wherein they are enjoyed,
jfor sweetness, measure, and duration. And unless in
these I could be satisfied, I should never be contented :
Especially about the latter. For the manner is always
more excellent than the thing. And it far more con-
Icemeth us that the manner wherein we enjoy be com-
Iplete and perfect, than that the matter which we enjoy
(be complete and perfect. For the manner, as we con-
template its excellency, is itself a great part of the matter
\pf our enjoyment.
58
In discovering the matter or objects to be enjoyed, I
was greatly aided by remembering that we were made
in God's Image. For thereupon it must of necessity
follow that God's Treasures be our Treasures, and His
joys our joys. So that by enquiring what were God's,
I foimd the objects of our Felicity, God's Treasures
being ours. For we were made in His Image that
we might live in His similitude. And herein I was
mightily confirmed by the Apostle's blaming the
Gentiles, and charging it upon them as a very great
fault that they were alienated from the life of God, for
hereby I perceived that we were to live the life of
God, when we lived the true life of nature according
204
to knowledge t and that by blindness and corruption
wc had strayed from it. Now God's Treasures are
His own perfections, and all His creatures.
59
The Image of God implanted in us, guided me to the
manner wherein we were to enjoy. For since we were
made in the similitude of God, we were made to enjoy
after His similitude. Now to enjoy the treasures of God
in the similitude of God, is the most perfect blessed-
ness God could devise. For the treasures of God are
the most perfect treasures, and the manner of God is
the most perfect manner. To enjoy therefore the
treasures of God after the similitude of God is to enjoy
the most perfect treasures in the most perfect manner.
Upon which I was most infinitely satisfied in God, and
knew there was a Deity because I was satisfied. For
in exerting Himself wholly in achieving thus an infinite
Felicity He was infinitely delightful, great and glorious^
and my desires so august and insatiable that nothing
less than a Deity could satisfy them.
60
This spectacle once seen, will never be forgotten.
It is a great part of the beatific vision. A sight of
Happiness is Happiness. It transforms the Soul and
makes it Heavenly, it powerftdly calls us to communion
with God, and weans us from the customs of this
205
world. It puts a lustre upon God and all His creatures
and makes us to see them in a Divine and Eternal
Light. I no sooner discerned this but I was (as Plato
saith, In summd Rationis arce quies habitat) seated in a
throne of repose and perfect rest. All things were
well in their proper places, I alone was out of frame
and had need to be mended. For all things were
God's treasures in their proper places, and I was to be
restored to God's Image. Whereupon you will not
believe, how I was withdrawn from all endeavours of
altering and mending outward things. They lay so
well, methought, they could not be mended ; but I
must be mended to enjoy them.
61
I The Image of God is the most perfect creature.
/Since there cannot be two Gods the utmost endeavour
of Almighty Power is the Image of God. It is no
. blasphemy to say that God cannot make a God : the
greatest thing that He can make is His Image : a most
1 perfect creature, to enjoy the most perfect treasures, in
Ithe most perfect manner. A creature endued with the
\most divine and perfect powers, for measure, kind,
number, duration, and excellency is the most perfect
creature : able to see all eternity with all its objects,
md as a mirror to contain all that it seeth : able to love
lU it contains, and as a Sun to shine upon its caves : able
py shining to commimicate itself in beams of affection
4nd to illustrate all it illuminates with beauty and glory :
able to be wise, holy, gloriotis, blessed in itself, as God
is ; being adorned inwardly with the same kind of
beauty, and outwardly superior to all creatures.
62
Upon this I began to believe that all other creatures
were such that God was Himself in their creation, that
is Almighty Power wholly exerted : and that every
creature is indeed as it seemed in my infancy, not as it is
Icommonly apprehended. Every thing being sublimely
rich and great and glorious. Every spire of grass is
)hc work of His hand : And I in a world where every-
hing is mine, and far better than the greater sort of
children esteem diamonds and pearls to be. Gold and
silver being the very refuse of Nature, and the worst
things in God's Kingdom : Howbeit truly good in their
roper places.
63
To be satisfied in God is the highest difficulty in the
whole world, and yet most easy to be done. To make
it possible that we should be satisfied in God was an
achievement of infinite weight, before it was attempted,
and the most difficult thing in all worlds before it was
achieved. For we natiirally expect infinite things of
God : and can be satisfied only with the highest
reason. So that the best of all possible things must be
wrought in God, or else we shall remain dissatisfied.
But it is most easy at present, because God is. For
207
God is not a being compounded of body and soul, or
substance and accident, or power and act, but is all act,
pure act, a Simple Being whose essence is to be, whose
Being is to be perfect so that He Is most perfect towards
all and in all. He is most perfect for all and by all.
He is in nothing imperfect, because His Being is to be
perfect. It is impossible for Him to be God and imper-
fect : and therefore do we so ardently and infinitely
desire His absolute perfection.
64
Neither is it possible to be otherwise. All His power
being turned into Act, it is all exerted : infinitely and
wholly. Neither is there any power in Him which He
is not able and willing to use : or which He cannot
wisely guide to most excellent ends. So that we may
expect most angelical and heavenly rarities in all the
creatures. Were there any power in God unemployed
He would be compoimded of Power and Act. Being
therefore God is all Act, He is a God in this, that
Himself is Power exerted. An infinite Act because
infinite power infinitely exerted. An Eternal Act
because infinite power eternally exerted. Wherein
consisteth the generation of His Son, the perfection of
His Love, and the immutability of God. For God by
exerting Himself begot His Son, and doing it wholly for
the sake of His creatures, is perfect Love ; and doing it
wholly from all Eternity, is an Eternal Act, and there-
fore unchangeable.
208
65
With this we arc delighted because it is absolutely
impossible that any Power dwelling with Love should
continue idle. Since God therefore was infinitely and
eternally communicative, all things were contained in
Him from all Eternity. - As Nazianzen in his 38th
Oration admirably expressed it]in these words,*' Because
it was by no means sufficient for GOODNESS to move
only in the contemplation of itself : but it became what
was GOOD to be diffused and propagated, that more
might be affected with the benefit (for this was the
part of the Highest GOODNESS : ) first He thought
upon angelical and celestial virtues, and that thought
was the work which he wrought by the WORD and
fulfilled by the SPIRIT. Atque ita Secundi Splendores
procreati primi spkndoris Administri. And so were there
second splendours created, and made to minister to
the first splendour, so that all motions, successions,
creatures, and operations with their beginnings and
ends were in Him from Everlasting. To whom no-
thing can be added because from all Eternity He was
whatsoever to all Eternity He can be. All things being
now to be seen and contemplated in His bosom ; and
advanced therefore into a Diviner Light, being infinitely
older and more precious than we were aware. Time
itself being in God eternally.
o 209
(A
Littte did I imagine that, while I was thinking these
things, I was conversing with God. I was so ignorant
that I did not think any man in the World had had such
thoughts before. Seeing them therefore so amiable I
wondered not a little, that nothing was spoken of them
in former ages : but as I read the Bible I was here and
there surprised with such thoughts, and found by
degrees that these things had been written of before,
not only in the Scriptures, but in many of the Fathers,
and that this was the way of communion with God in
all Saints, a s I saw clearly in the jperson of Davi d.
Mftthniigr^t f^ "^^ li ght dartedjn into all his psalm s,
and finally 5s preaci afr ^-^ad gv^r the ^hpl^ Bible. So
that things which for their obscurity I thoughf tfOt~in
being were there contained : things which for their
greatness were incredible were made evident, and
things obscure plain. God by this means bringing me
into the very heart of His Kingdom.
67
There I saw Moses blessing the Lord for the precious
things of Heaven, for the dew and for the deep that
coucheth beneath : and for the precious fruits brought
iorth by the Sim, and for the precious things put forth
by the moon: and for the chief things of the ancient
motmtains, and for the precious things of the lasting
hills ; and for the precious things of the earth, and
fulness thereof. There I saw Jacob with awful appre-
2IO
hen^ons admiring the glory of the world, when awak-
ing out of his dream, he said, How dreadful is this place.
This is none other than the House of God^ and the Gate of
Heaven. There I saw God leading forth Abraham, and
showing him the stars of Heaven ; and all the countries
roimd about him, and saying, All these will I give thee,
and thy seed after thee. There I savr Adam in Paradise,
surroimded with the beauty of Heaven and Earth, void
of all earthly comforts, to wit, such as were devised,
gorgeous apparel, palaces, gold and silver, coaches,
musical instruments, &c ; and entertained only with
celestial joys, the sun and moon and stars, beasts and
fowls and fishes, trees and fruits, and flowers, with
the other naked and simple delights of nature. By
which I evidently saw that the way to become rich and
blessed was not by heaping accidental and devised
riches to make ourselves great in the vulgar manner,
but to approach more near, or to see more clearly with
the eye of our understanding, the beauties and glories
of the whole world : and to have communion with the
Deity in the riches of God and Nature.
68
I saw moreover that it did not so much concern us
what objects were before us, as with what eyes we be-
held them, with what affections we esteemed them, and
what apprehensions we had about them. All men see
the same objects, but do not equally understand them.
Intelligence is the tongue that discerns and tastes them,
211
Knowledge is the Light of Heaven, Love is the Wisdom
and Glory of God, Life extended to all objects is the
sense that enjoys them. So that Knowledge, Life, and
Love are the very means of all enjoyment, which
above all things we must seek for and labour after-
All objects are in God Eternal : which we by perfecting
our faculties are made to enjoy. Which then are turned
into Act, when they are exercised about their objects ;
but without them are desolate and idle; or discontented
and forlorn. Whereby I perceived the meaning of the
definition wherein Aristotle describeth Felicity, when
he saith, Felicity is the perfect exercise of perfect virtue in a
perfect Life, For that life is perfect when it is perfectly
extended to all objects, and perfectly sees them, and
perfectly loves them: which is done by a perfect
exercise of virtue about them.
69
In Salem dwelt a glorious King,
Raised from a shepherd's lowly state ;
That did His praises like an angel sing
Who did the World create.
By many great and bloody wars
He was advanced unto Thrones :
But more delighted in the stars
Than in the splendour of his precious stones ;
Nor gold nor silver did his eye regard :
The Works of God were his sublime reward.
212
A warlike champion he had been,
And many feats of chivabry
Had done : in kingly courts his eye had seen
A vast variety
Of earthly joys : Yet he despised
Those fading honours, and false pleasures
Which are by mortals so much prized ;
And placed his happiness in other treasures :
No state of life which in this world we imd
Could yield contentment to his greater mmd.
His fingers touched his trembling lyre,
And every quavering string did yield
A sound that filled all the Jewish quire,
And echoed in the field.
No pleasure was so great to him
As in a silent night to see
The moon and stars : A cherubim
Above them, even here, he secm'd to be :
£nflam*d with Love it was his great desire,
To sing, contemplate, ponder, and admire.
He was a prophet, and foresaw
Things extant in the world to come :
He was a judge, and ruled by a law
That than the honeycomb
213
Was sweeter far : he was a sage,
And all his people could advise ;
An oracle, whose every page
Contained in verse the greatest mysteries ;
But most he then enjoyed himself when he
Did as a poet praise the Deity.
5
A shepherd, soldier, and divine,
A judge, a courtier, and a king.
Priest, angel, prophet, oracle, did shine
At once when he did sing.
Philosopher and poet too
Did in his melody appear ;
All these in him did please the view
Of those that did his heavenly music hear :
And every drop that from his flowing quill
Came down, did all the world with nectar fill
6
He had a deep and perfect sense
Of all the glories and the pleasures
That in God's works are hid : the excellence
Of such transcendent treasures
Made him on earth an heavenly king.
And filled his solitudes with joy ;
He never did more sweetly sing
Than when alone, though that doth mirth destroy : *
♦ In this line "removed from all annoy" was first written,
but afterwards crossed out, and the above reading substituted.
214
Sense did his soul with heavenly life inspire,
And made him seem in God*s cdestial quire.
Rich, sacred, deep and precious things
Did here on earth the man surroimd :
With all the Glory of the King of Kings
He was most strangely crowned.
His dear sotd and open sight
Among the Sons of God did see
Things filling Angels with delight :
His ear did hear their heavenly melody,
And when he was alone he all became
That Bliss implied, or did increase his fame.
8
All arts he then did exercise ;
And as his God he did adore
By secret ravishments above the skies
He carried was before
He died. His soul did see and feel
What others know not; and became,
While he before his God did kneel,
A constant, heavenly, pure, seraphic flame.
Oh that I might tmto his throne aspire.
And all his joys above the stars admire !
70
When I saw those objects celebrated in his psalms
which God and Nature had proposed to me, and which
215
I thought chance only presented to my view, you can-
not imagine how unspeakably I was delighted, to see
so glorious a person, so great a prince, so divine a sage,
that was a man after God*s own heart, by the testimony
of God Himself, rejoicing in the same things, meditating
on the same, and praising God for the same. For by
this I perceived we were led by one Spirit, and that
following the clue of Nature into this labyrinth, I was
brought into the midst of celestial joys : and that to be
retired from earthly cares and fears and distractions
that we might in sweet and heavenly peace contemplate
all the Works of God, was to live in Heaven, and the
only way to become what David was, a man after God's
own heart. There we might be enflamed with those
causes for which we ought to love Him : there we might
see those viands which feed the Sotd with Angels'
food : there we might bathe in^those streams of pleasure
that flow at His right hand for evermore.
71
That hymn of David in the eighth Psalm was
supposed to be made by night, wherein he celebrateth
the Works of God ; because he mentioneth the moon
and stars, but not the sun in his meditation. When I
consider the Heavens which Thou hast made^ the moon and
stars ^ which are the work of Thy fingers^ what is manjhat
J^JjIM-JO^^iMit^fll^ ihe Son of man that Thouvisiiest
him ? Thoi4 hast made him a little lower than the Angels^ and
hast crowned him with glory and honour. Thou hast given
216
him dominion over the works of Thy hands^ Thou hast put
all things in subjection under his feet; all sheep and oxen,
vea and the beasts of the fields ; tlie fowls of the air, and the
fshes of the sea, and whatsoever passeth through the paths of
the sea. This glory and honour wherewith man is
crowned ought to affect every person that is grateful,
with celestial joy : and so much the rather because it is
every man*s proper and sole inheritance.
72
His joyful meditation in the nineteenth psalm directeth
every man to consider the glory of Heaven and Earth.
The Heavens declare the glory of God, and the firmament
showeth His handiwork. Day unto day uttereth^ speech, and
night unto night showeth knowledge. There is no speech nor
language where their voice is not heard. Their line is gone
throughout all the earth, and their voice to the end of the
world. In them hath He set a tabernacle for the sun, which
is as a bridegroom coming out of his chamber, and rejoiceth
as a strong man to run his race. His going forth is from the
end of the heaven and his circuit to the ends of it ; and
nothing is hid from the heat thereof. From thence he pro-
ceedeth to the laws of God, as things more excellent in
their nature than His works. The Law of the Lord is
perfect, converting the Soul ; the testimony of the Lord is sure,
making wise the simple. The statutes of the Lord are right,
rejoicing the heart ; the commandment of the Lord is pure,
enlightening the eyes. The fear of the Lord is clean, enduring
for ever ; the judgments of the Lord are true and righteous
217
altogether. More to be desired are they than gold^ yea^ than
much fine gold; sweeter also than honey and the honeycomb.
Whereby he plainly showeth that Divine and Kingly
delights are in the laws and works of God to be taken
by all those that would be angelical and celestial
creatures. For that in the Kingdom of Heaven every
one being disentangled from particular relations and
private riches, as if he were newly taken out of nothing
to the fruition of all Eternity, was in these alone to
solace himself as his peculiar treasures.
73
Ye that fear the Lord, praise Him ; all ye seed of Jacobs
glorify Him, and fear Him all ye seed of Israel, For He
hath not despised nor abhorred the affliction oj the afflicted^
neither hath He hid His face jrom him, but when he cried
unto Him He heard. My praise shall be of Thee in the great
congregation; I will pay my vows before them that fear Him.
The meek shall eat and be satisfied. They shall praise the
Lord that seek Him ; your heart shall live for ever. All the
ends of the World shall remember and turn unto the Lordy
all the kindreds of the Nations shall worship before Thee.
For the Kingdom is the Lord's, and He is the governor among
the Nations, All tliey that be fat upon Earth shall eat and
worship : all they that go down to the deep shall bow before
Him, and none can keep alive his own Soul, A seed shah
serve Him, it shall be counted to the Lord for a generation.
They shall come and declare His righteousness to a people
that shall be born, that He hath done this. Here he
218
sheweth that it was his desire and delight to have all
Nations praising God : and that the condescension of
the Almighty in stooping down to the poor and needy
was the joy of his sotd. He prophesieth also of the
conversion of the Gentiles to the knowledge of Jestis
Christ, which to see was to him an exceeding pleasure.
74
T?ie Earth is the Lord's afid the fulness thereof the rotmd
world and they that dwell therein. He observeth here
that God by a comprehensive possession, and by way
of eminence, enjoyeth the whole world ; all mankind
and all the Earth, with all that is therein, being His
peculiar treasures. Since therefore we are made in the
Image of God, to live in His similitude, as they are His,
they must be our treasures. We being wise and
righteous over all as He is. Because they regard not the
Works of the Lord, nor the operations of His hands ^ therefore
shall He destroy them, and ?wt build them up
75
By the Word of the Lord were the Heavens made, and all
the Host of them by the breath of His mouth. He gathereth
the waters of the sea together, He layeth up the depth in
storehouses. Let all the Earth fear the Lord, let all the
inhabitants of the world stand in awe of Him, For He
spake, and it was done ; He commanded^ and it stood fast.
He frequently meditateth upon the Works of God, and
219
aff irmeth the contemplation of them to beget His fear
in our hearts. For that He being great in strength, not
one faileth.
76
All my bones shall say ^ Lord^ who is like unto Thee^ who
delivered the poor from him that is too strong for him ; yea^
the poor and the needy from him that spoikth him ! Thy
mercy ^ O Lord^ is above the Heavens, and Thy faithfulness
reacheth to 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 ! Therefore the children of men put their
trust in the shadow of Thy wings. They shall be abundantly
satisfied with the fatness of Thy house ; and Thou shall make
them drink of the river of Thy pleasures. For with Thee is
the Fountain of Life, In Thy light we shall see light.
The judgments of God, and His loving kindness, His
mercy and faithfulness, are the fatness of His house,
and His righteousness being seen in the Light of Glory is
the torrent of pleasure at His right hand for evermore.
77
Hearken, O Daughter, and consider and incline thine ear^
forget also thine own people and thy father^s house. So
shall the King greatly desire thy beauty, for He is thy Lord,
and worship thou Him. The Kin^s daughter is all glorious
fvithin, her clothing is of wrought gold. She shall be brought
mito the King in raiment of needlework, the virgins her
220
companmts that follow kef shall be brought unto Thee.
With gladness and rejoicing shall they be brought, they shall
enter into the Kin^s Palace, Instead of thy fathers shall be
thy children, whom tlwu mayest make princes in all the Eartk.
The psalmist here singeth an Epithalamium upon the
marriage between Christ and His Church : whom he
persuadeth to forsake her cotmtry and her father's house
together with all the customs and vanities of this
World : and to dedicate herself wholly to our Saviour's
y Service. Since she is in exchange to enter into His
/ palace, and become a bride to so glorious a person.
The Bridegroom and the Bride, the Palace (which is all
the world) with all that is therein, being David's joy
and his true possession. Nay every child of this Bride
\isifa malei a Prince over all the earth ; if a female, Bride
to the King of Heaven. And every Sotd that is a
spouse of Jesus Christ, esteemeth all the Saints her own
children and her own bowels.
78
Titer e is a river, the streams whereof shall make glad the
City of God, the holy place of the tabernacle of the Most High,
He praiseth the means of grace which in the midst of
this world are great consolations, and in all distresses,
refresh our souls. Come behold tJie Works of the Lord,
what desolations He hath made in the Earth. He exhorteth
us to contemplate God's Works, which are so perfect,
that when His secret and just judgments are seen, the
221
very destruction of Nations, and laying waste of Cities,
shall be sweet and delightful.
79
O clap your hands, all ye people, shout unto God with the
voice of triumph. For the Lord most high is terrible. He is a
Great King over all the Earth, He shall choose our
inheritance for us, the excellency of Jacob whom He loved.
Beautiful 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. Walk about Sion
and go round about her, tell the towers thereof; mark ye well
her bulwarks, consider her palaces, that ye may tell it to the
generation following. For this God is our God for ever and
ever. He will be our guide even unto death.
80
As in the former psalms he proposeth true and
celestial joys, so in this following he discovereth the
vanity of false imaginations. They that trust in their
wealth, and boast themselves in the multitude of their riches^
none of them can by any means redeem his brother, or give
unto God a ransom for him. For the redemption of their
soul is precious and it ceaseth forever. For he seeth that
wise men die, likewise the fool and brutish person perish, and
leave their wealth to others. Their inward thought is, that
their houses shall continue forever, and their dwelling i>laces
111
/
I
»
I
\
1
»
I
I
t
to all generations. They call their lands after their own
names. This their way is their folly ^ yet their posterity
reprove their sayings. Like sheep they are laid in the grave^
death shall feed sweetly on them^ and the upright shall have
dominion over them in the mornings and their beautv shall
consume in the grave from their dwelling. Man that is in
honour and understandeth not^ is like the beast that
terisheth.
81
Hear^ O mypeople^ and I will speak ; O Israel^ and I will
testify against thee. I am God, even thy God. I will not
reprove thee for thy sacrifices or thy burnt offerings y to have been
continually before me. I tvill take no bullock out of thy
house, nor he-goats out of thy folds. For every beast of the
orest is mine, and the cattle upon a thousand hills.
I know all the fowls of the mountains, and the wild
beasts of the field are mine. If I were hufigry I would
not tell thee ; for the World is mine, and the fulness
thereof Will I eat the flesh of bulls or drink the blood
of goats f Offer unto God thanksgiving, and pay thy
vows to the Most High. And call upon me in tlie day of
trouble ; I will deliver thee, and thou shalt glorify me.
When I was a little child, I thought that everyone
that lifted up his eyes to behold the sun, did me in look-
ing on it, wonderftd service. And certainly being
moved thereby to praise my Creator, it was in itself a
service wonderfully delightful. For since God so much
esteemeth praises, that He preferreth them above
223
thousands of rams and tens of thousands of rivers of
oil : if I love Him with that inflamed ardour and zeal
I ought His praises must needs be delightful to me
above all services and riches whatsoever. That which
hinders us from seeing the glory and discerning the
sweetness of praises hinders us also from knowing
the manner how we are concerned in them. But God
knoweth infinite reasons, for which He ipreferreth
them. If I should tell you what they are, you would
be apt to despise them. Divine and heavenly mysteries
being thirsted after till they are known, but by cor-
rupted nature tmdervalued. Howbeit since grace
correcteth the perverseness of nature, and tasteth in a
better manner, it shall not be long, till somewhere we
disclose them.
82
Are not praises the very end for which the world
was created ? Do they not consist as it were of know-
ledge, complacency, and thanksgiving ? Are they not
better than all the fowls and beasts and fishes in the
world ? What are the cattle upon a thousand hills but
carcases, without creatures that can rejoice in God, and
enjoy them ? It is evident that praises are infinitely
more excellent than all the creatures because they
proceed from men and angels. For as streams do, they
derive an excellency from their fountains, and are the
last tribute that can possibly be paid to the Creator.
Praises are the breathings of interior love, the marks
224
and symptoms of a happy life, overflowing gratitude,
returning benefits, an oblation of the soul, and the
heart ascending upon the wings of divine affection to
the Throne of God. God is a Spirit and cannot feed on
carcases : but He can be delighted with thanksgivings,
and is infinitely pleased with the emanations of our
joy, because Himself is admired and His works are
esteemed. What can be more acceptable to love than
that it should be prized and magnified ? Because
therefore God is love, and His measure infinite, He
infinitely desires to be admired and beloved, and so
our praises enter into the very secret of His Eternal
Bosom, and mingle with Him who dwelleth in that light
which is inaccessible. What strengths are there even
in flattery to please a great affection ? Are not your
bowels moved, and your affections melted with delight
and pleasure, when your soul is precious in the eye of
those you love ? When your affection is pleased, your
love prized, and they satisfied ? To prize love is the
highest service in the whole world that can be done
unto it. But there are a thousand causes moving God
to esteem our praises, more than we can well apprehend.
However, let these inflame you, and move you to praise
Him night and day forever.
83
Of our Saviour it is said. Sacrifice and offering Thcu
wauldst noty but a body hast Thou prepared nie, all Sacrifices
being but types and figures of Himself, and Himself
p 225
infinitely more excellent than they all. Of a broken
heart also it is said, Thou desiresi not sacrifice else I would
give it Thou delightest not in burnt offering. The soLcrt"
ficesof Godare a broken spirit ; a broken and contrite hearty
O God^ Thou wilt not despise. One deep and serious
groan is more acceptable to God than the creation of a
world. In spiritual things we find the greatest excel-
lency. As praises, because they are the pledges of our
mutual affection, so groans, because they are the
pledges of a due contrition, are the greatest sacrifices.
Both proceed from love, and in both we manifest and
exercise our friendship. In contrition we show our
penitence for having offended, and by that are fitted to
rehearse His praises. AU the desire wherewith He
longs after a returning sinner, makes Him to esteem a
broken heart. What can more melt and dissolve a
lover than the tears of an offending and returning
friend ? Here also is the saying verified. The falling out
of lovers is the beginning of love , the renewing^ the repairing^
and the strengthening of it
84
An enlarged soul that seeth all the world praising
God, or penitent by bewailing their offences and con-
verting to Him, hath his eye fixed upon the joy of
Angels. It needeth nothing but the sense of God to
inherit all things. We must borrow and derive it from
Him by seeing His, and aspiring after it. Do but clothe
yourself with Divine resentments and the world shall
226
be to you the valley of vision, and all the nations and
kingdoms of the world shall appear in splendour and
celestial glory.
85
The righteous shall rejoice when he seeth the vengeance, he
shall wash his feet in the blood of the wicked. But I will
sing of Thy power, yea I will sing aloud of Thy mercy in the
morning. For Thou hast been my defence in the day of my
trouble. The deliverances of your former life are
objects of your felicity, and so is the vengeance of the
wicked. With both which in all times and places you
are ever to be present in your memory and under-
standing. For lack of considering its objects the soul
is desolate.
86
My soul thirstethjor Thee, my flesh longethfor Thee in a
dry and thirsty land where no water is. To see Thy power
and Thy glory so as I have seen Thee in the Sanctuary,
Because Thy loving-kindness is better than life, my lips shall
praise Thee, Thus will I bless Thee while I live, I will lift
up mine hands in Thy name. My soul shall be satisfied as
with marrow and fatness, and my mouth shall praise Thee
with joyful lips, O Thou that hearest prayer, unto Thee
shall all flesh come. Blessed is the man whom Thou chooses t
andcausest to approach unto Thee, that he may dwell in Thy
courts. We shall be satisfied with the goodness of this
227
house^ even of this Holy Temple, See how in the 65th
psalm he introduceth the* meditation of God's visible
works sweetly into the Tabernacle and maketh them to
be the fatness of His house, even of His Holy Temple.
God is seen when His love is manifested. God is en-
joyed when His love is prized. When we see the glory
of His wisdom and goodness and His power exerted,
then we see His glory. And these we cannot see till
we see their works. When therefore we see His works,
in them as in a mirror we see His glory.
87
Make a joyful noise unto God^ all ye lands, sing forth the
honour of His name^ make His praise glorious. Say unto
God, how terrible art Thoti in Thy works? Through the
greatmss of Thy power shall Thine enemies submit themselves
unto Thee. All the earth shall worship Thee, and sing unto
Thee, they shall sing to Thy name. Come and see the works
of God, He is terrible in his doing towards the children of
man. The prospect of all Nations praising Him is far
sweeter than the prospect of the fields or silent Heavens
serving them, though you see the skies adorned with
stars, and the fields covered with com and flocks of
sheep and cattle. When the eye of your understanding
shineth upon them, they are yours in Him, and all your
joys.
228
88
God is my King, of old working salvation in the midst of
the Earth. He divided the sea by His strength. He brake the
heads of Leviathan in pieces. His heart is always abroad
in the midst of the earth ; seeing and rejoicing in His
wonders there. His soul is busied in the ancient works
of God for His people Israel. The day is thine^ the night
also 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. He proposcth more objects of our
felicity in which we ought to meet the goodness of God,
that we might rejoice before Him. The day and night,
the light and the sun are God's treasures, and ours
also.
89
In the 78th psalm, he commandeth all ages to record
the ancient ways of God, and recommendeth them to
our meditation, shewing the ordinance of God, ttiat
fathers should teach their children, and they another
generation : which certainly since they are not to be
seen in the visible world, but only in the memory and
minds of men. The memory and mind are a strange
region of celestial light, and a wonderful place, as well
as a large and sublime one, in which they may be seen.
What is contained in the souls of men being as visible
to us as the very heavens.
229
90
In the 84th psalm he longeth earnestly [after the
Tabernacle of God, and preferreth a day in His courts
above a thousand. Because there, as Deborah speaketh
in her song, was the place of drawing waters, that is of
repentance ; and of rehearsing the righteous acts of the
Lord, which it is more blessed to do than to inherit
the palaces of wicked men.
91
Among the Gods there is none like unto Thee, Neither are
there any works like unto Thy works. All nations whom
Thou hast made, shall come and worship Thee, O Lord^ and
shall glorify Thy name. For Thou art great, and doest
wondrous things. Thou art God alone. This is a glorious
meditation, wherein the psalmist gives himself liberty
to exaznine the excellency of God's works, and finding
them infinitely great and above all that can be besides,
rejoiceth and admireth the goodness of God, and resteth
satisfied with complacency in them. That they were
all his, he knew well, being the gifts of God made unto
him, and that he was to have communion with God in
the enjoyment of them. But their excellency was a
thing unsearchable and their incomparableness above
all imagination, which he found by much study to his
infinite delectation.
230
92
In his other psahns he proceedeth to speak of the
works of God over and over again : sometimes stirring
up all creatiires to praise God for the very delight he
took in their admirable perfections, sometimes shewing
God's goodness and mercy by them, and sometimes
rejoicing himself and triumphing in them. By all this
teaching us what we ought to do, that we might become
divine and heavenly. In the 103rd psalm he openeth
the nature of God's present mercies, both towards
himself in partictdar, and towards all in general, turning
emergencies in this world into celestial joys. In the
JU)4th psalm he insisteth wholly upon the beauty of
God's works in the creation, making all things in
Heaven and Earth, and in the heaven of heavens, in
the wilderness and the sea his private and personal
delights. In the 105th and 106th psalms he celebrateth
the ways of God in former ages with as much vehem*
ency, zeal and pleasure as if they were new things, and
as if he were present with them seeing their beauty and
tasting their delight that very moment. In the 107th
psalm he contemplates the ways of God in the dispensa-
tions of His providence, over travellers, sick men, sea-
men, &c., shewing that the way to be much in heaven,
is to be much employed here upon Earth in the medi-
tation of divine and celestial things. For such are
these, though they seem terrestrial. All which he
concludeth thus : iVhoso considereth these things^ even he
shall understand this loving-kindness of the Lord, In the
231
119th psalm, like an enamoured person, and a man
ravished in spirit with joy and pleasure, he treateth
upon Divine laws, and over and over again maketh
mention of their beauty and perfection. By all which
we may see what inward life we ought to lead with
God in the Temple. And that to be much in the
meditation of God*s works, and laws, to see their
excellency, to taste their sweetness, to behold their
glory, to admire, and rejoice and overflow with praises
is to live in Heaven. But unless we have a commtmion
with David in a rational knowledge of their nature and
excellency, we can never understand the grounds of his
complacency, or depth of his resentments.*
93
In our outward life towards men the psalmist also is
an admirable precedent : In weeping for those that for-
get God's law, in publishing His praises in the congrega-
tion of the righteous, in speaking of His testimonies
without cowardice or shame even before princes, in
delighting in the saints, in keeping promises though
made to his hurt, in tendering the life of his enemies,
and clothing himself with sack-cloth when they were
sick, in showing mercy to the poor, in enduring the
songs and mockings of the drunkards, in taking care to
glorify the Author of all Bounty with a splendid temple
and musical instrtmients in this world, in putting his
* This word is here and elsewhere used in its original and
proper sense of a deep feeling or sentiment.— Ed.
232
\
trosl and coBfidcBoe wt God jim.inij^ all lies
to ^^rfaiiK^h Ks wmafeEy sa JsagL Thos oaght ve to
Ae besi o£ oar pover to express our gratitiidc and
friendshqtt io so ff^ad. a beae£actor la all the effects
of lore and tUkSHjr datstg His pieasure vith all our
nu^ht, and proMotin^ His hossoor iritii all our power.
94
There are psalms more dear whereia he ezpresseth
the joy he taketh in God's voite and the gkny o£ them.
Wherein he teacheth as at diyers times and in divers
manner to ponder on them. Among which the 145th
psalm (and so onward to the last) are very eminent.
In which he openeth the nature of God's Kingdom, and
so vigoroosly and vehemently exdteth all creatures to
praise Him« and all men to do it with all kind of musical
instruments by all expressions, in all nations for all
things, as ten thousand vents were not sufficient to ease
his fulness, as if all the world were but one Celestial
Temple in which he was delighted, as if all nations were
present before him, and he saw God face to face in this
earthly Tabernacle, as if his soul like an infinite ocean
were full of joys, and all these but springs and channels
overflowing. So purely, so joyfully, so powerfully he
walked with God, all creatures, as they brought a
confluence of joys unto him, being pipes to ease him.
a33
/^ 95
His soul recovered its pristine liberty, and saw
through the mud walls of flesh and blood. Being alive,
he was in the spirit all his days. While his body there-
fore was inclosed in this world, his soul was in the
temple of Eternity, and clearly beheld the infinite life
and omnipresence of God : Having conversation vith
invisible, spiritual, and immaterial things, which were
its companions, itself being invisible, spiritual and
immaterial. Kingdoms and Ages did surrotmd him,
as clearly as the hills and motmtains : and therefore
the Kingdom of God was ever round about him.
Everything was one way or other his sovereign delight
and transcendent pleasure, as in Heaven everything
will be everyone's peculiar treasure.
96
He saw these things only in the light of faith, and yet
rejoiced as if he had seen them by the Light of Heaven,
which argued the strength and glory of his faith. And
whereas he so rejoiced in all the nations of the earth
for praising God, he saw them doing it in the light of
prophesy, not of history : Much more therefore should
we rejoice, who see these prophecies fulfilled, since the
fulfilling of them is so blessed, divine, and glorious, that
the very prevision of their accomplishment transported
and ravished this glorious person. But we wither and
for lack of sense shrivel up into nothing, who should
be filled with the delights of ages.
234
97
By this we understand what it is to be the Sons of
God, and what it is to live in communion with Him,
what it is to be advanced to His Throne, and to reign
in His Kingdom, with all those other glorious and
marvellous expressions that are applied to men in the
Holy Scriptures. To be the Sons of God is not only to
enjoy the privileges and the freedom of His house, and
to bear the relation of children to so great a Father, but
it is to be like Him, and to share with Him in all His
glory, and in all His treasures. To be like Him in spirit
and understanding, to be exalted above all creatures as
the end of them, to be present as He is by sight and
love, without limit and without bounds, with all His
works, to be Holy towards all and wise towards all, as
He is. Prizing all His goodness in all with infinite
ardour, that as glorious and eternal kings being pleased
in all, we might reign over all for evermore.
98
This greatness both of God towards us, and of ourr
selves towards Him, we ought always as much as
possible to retain in our understanding. And when we
cannot effectually keep it alive in our senses, to cherish
the memory of it in the centre of our hearts, and do all
things in the power of it. For the Angels when they
come to us, so fulfill their outward ministry, that with-
in they nevertheless maintain the beatific vision :
ministering before the Throne of God, and among the
^35
sons of men at the same time. The reason whereof St.
Gregory saith is this ; Thd the Spirit of an Angel be limited
and circumscribed in itself yet the Supreme Spirit^ which is
Gody is uncircumscribed. He is everywhere and wholly
everywhere : which makes their knowledge to be dilated every-
where. For being wholly everywhere^ they are immediately
present with His omnipresence in every place and wholly. It
filleth them for ever,
99
This sense that God is so great in goodness, and we
so great in glory, as to be His sons, and so rich as to
live in communion with Him, and so individually
united to Him, that He is in us, and we in Him, will
/make us do all our duties not only with incomparable
^ joy but courage also. It will fill us with zeal and
fidelity, and make us to overflow with praises. For
which one cause alone the knowledge of it ought infi-
nitely to be esteemed. For to be ignorant of this, is to
sit in darkness, and to be a child of darkness : it maketh
us to be without God in the world, exceeding weak,
I timorous, and feeble, comfortless and barren, dead and
unfruitful, lukewarm, indifferent, dumb, unfaithful. To
which I may add, that it makes us uncertain. For so
glorious is the face of God and true religion, that it is
impossible to see it, but in transcendent splendour.
Nor can we know that God is till we see Him infinite
in goodness. Nothing therefore will make us certain
of His Being but His Glory.
236
100
To enjoy communion with God is to abide with Him
in the fruition of His Divine and Eternal Glory, in all
His attributes, in all His thoughts, in all His creatures,
in His Eternity, Infinity, Almighty Power, Sovereignty,
&c. In all those works which from all Eternity He
wrought in Himself ; as the generation of His Son, the
proceeding of the Holy Ghost, the eternal union and
communion of the blessed Trinity, the counsels of His
bosom, the attainment of the end of all His endeavours,
wherein we shall see ourselves exalted and beloved
xHErom all Eternity. We are to enjoy communion with
Him in the creation of the world, in the government of
Angels, in the redemption of mankind, in the dispensa-
tions of His providence, in the incarnation of His Son,
in His passion, resurrection and ascension, in His
shedding abroad the Holy Ghost, in His government of
the Church, in His judgment of the world, in the
I punishment of His enemies, in the rewarding of His
friends, in Eternal Glory. All these therefore parti-
cularly ought to be near us, and to be esteemed by us
as our riches ; being those delectable things that adorn
the house of God which is Eternity ; and those living
I fountains, from whence we seek forth the streams of
I joy, that everlastingly overflow to refresh our souls.
237
THE FOURTH CENTURY
HAVING spoken so much concerning his entrance and
progress in Felicity, I will in this century speak of the
principles with which your friend endued himself to
enjoy it. For besides contemplative, there is an active
happiness, which consisteth in blessed operations. And
as some things fit a man for contemplation, so there
are others fitting him for action : which as they are
infinitely necessary to practical happiness, so are they
likewise infinitely conducive to contemplative itself.
He thought it a vain thing to see glorious principles
lie buried in books, unless he did remove them into his
understanding ; and a vain thing to remove them
unless he did revive them, and raise them up by con-
tinual exercise. Let this therefore be the first principle
of your soul — That to have no principles or to live
238
beside them, is equally miserable. And that philosophers
are not those that speak bat do great things.
t
He thought that to be a Philosopher, a Christian, and
a Divine, was to be one of the most illostrioos creatures
in the world ; and that no man was a man in act, but
only in capacity, that was not one of these, or rather
alL For either of these three include the other two.
{ A Divine includes a Philosopher and a Christian ; a
1 Christian includes a Divine and a Philosopher ; a
Philosopher includes a Christian and a Divine. Since
(no man therefore csift b^ a man jqnless he be a Philo-
^pbjtr^ nor a biie Philosopher unless he be a ChnsfismT
nor iTperfect Christian, unless he be a Divine, every
man ought to spend his time, in studying diligently
Divine Philosophy.
This last principle needs a little explication. Not
only because Philosophy is condemned for vain, but
because it is superfluous among inferior Christians, and
impossible, as some think, unto them. We must dis-
tinguish therefore of philosophy and of Christians also.
Some philosophy, as Saint Paul says, is vain, but then
it is vain philosophy. But there is also a Divine
Philosophy, of which no books in the world are more
full than his own. That we are naturally the Sons of
239
God (I speak of primitive and upright nattire,) that
the Son of God is the first beginning of every creature,
that we are to be changed from glory to glory into the
same Image, that we are spiritual Kings, that Christ is
the express Image of His Father's person, that by Him
all things are made whether they are visible or invisible,
is the highest Philosophy in the world ; and so is it also
to treat, as he does, of the nature of virtues and Divine
Laws. Yet no man, I suppose, will account these
superfluous, or vain, for in the right knowledge of these
Eternal Life consisteth. And till we see into the beauty
and blessedness of God's Laws, the glory of His works,
the excellency of our soul, &c. we are but children of
darkness, at least but ignorant and imperfect : neither
able to rejoice in God as we ought, nor to live in com-
munion with Him. Rather we should remember that
Jesus Christ is the Wisdom of the Father, and that
since our life is hid with Christ in God, we should
spend our days in studying Wisdom, that we might be
like unto Him : that the treasures of Heaven are the
treasures of Wisdom, and that they are hid in Christ.
As it is written. In Him are hid all the treasures of Wisdom
and Knowledge,
5
In distinguishing of Christians we ought to consider
that Christians are of two sorts, perfect or imperfect,
intelligent and mature, or weak and inexperienced : (I
will not say ignorant, for an ignorant Christian is a
24.0
contradiction in nature.) I say not that an imperfect
Christian is the most glorious creature in the whole
world, nor that it is necessary for him, if he loves to be
imperfect, to be a Divine Philosopher. But he that is
perfect is a Divine Philosopher, and the most glorious
creature in the whole world. Is not a Philosopher a
lover of wisdom ? That is the signification of the very
word, and sure it is the essence of a Christian, or very
near it, to be a lover of wisdom. Can a Christian be
so degenerate as to be a lover of imperfection ?
Does not your very nature abhor imperfection ? *Tis
true a Christian so far as he is defective and imperfect
may be ignorant, yet still he is a lover of wisdom and
a studier of it. He may be defective, but so far as he
is defective he is no Christian, for a Christian is not a
Christian in his blemishes, but his excellencies. Nor is
a man indeed a man in his ignorances, but his wisdom.
Blemishes may mar a man, and spoil a Christian, but
they cannot make him. Defects may be in him and
cleave unto him, but they are to be shaken off and re-
pented. Every man therefore according to his degree,
so far forth as he is a Christian, is a Philosopher.
6
Furthermore doth not St. Paul command us in under-
stafidhig to be men ? That implies that with little under-
standing we are but children, and without imderstanding
are not men^ but dreams and shadows, insignificant
shells and mere apparitions. Doth he not earnestly
Q i+I
pray, that their hearts may "be comforted, behig knit
together in Love, tmto all the riches of the full assur-
ance of understanding, to the acknowledgment of the
mystery of God, and of the Father, and of Christ ?
This plainly shows, that though a weak Christian may
believe great things by an implicit faith, yet it is very
desirable his faith should be turned into assurance, and
that cannot be but by the riches of knowledge and
understanding. For he may believe that God is, and
that Jesus Christ is his Saviour, and that his soul is
immortal, and that there are joys in heaven, and that
the scriptures are God's Word, and that God loves
him, &c., so far as to yield obedience in some measure,
but he can never come to a full assurance of all this,
but by seeing the riches of the full assurance, ue.y those
things which are called the riches of the full assurance ;
for being known they give us assurance of the truth of
all things : the glory of God's laws, the true dignity of
his own soul, the excellency of God's ways, the
magnificent goodness of His works, and the real
blessedness of the state of grace. All which a man is
so clearly to see, that he is not more sensible of the
reality of the sunbeams. How else should he live in
communion with God, to wit, in the enjoyment of
them ? For a full assurance of the reality of his joys
is infinitely necessary to the possession of them.
24.2
7
This digression steals me a little further. Is it not the
shame and reproach of Nature, that men should spend
so much time in studying trades, and be so ready-
skilled in the nature of clothes, of grounds, of gold and
silver, &c., and to think it much to spend a little time
in the study of God, themselves, and happiness ?
What have men to do in this world, but to make them-
selves happy ? Shall it ever be praised, and despised ?
Verily, happiness being the sovereign and supreme of
our concerns, should have the most peculiar portion of
our time, and other things what she can spare. It
more concerns me to be Divine than to have a purse of
gold. And therefore as Solomon said. We must dig for
her as for gold and silver^ 2ind ihdii is ihe. way to imder-
stand the fear of the Lord, and to find the knowledge
of God. It is a strange thing that men will be such
enemies to themselves. Wisdom is the principal thing,
yet all neglect her. Wherefore get wisdom^ and with all
thy getting get understanding. Exalt her and she shall
i>romote thee, she shall bring thee to honour when thou dost
embrace her. She shall give to thy head an orname?tt ofgrace,
a crown of glory shall she deliver to thee. Had you certain
tidings of a mine of gold, would the care of your
ordinary affairs detain you, could you have it for the
digging ? Nothing more ruins the world than a con-
ceit that a little knowledge is sufficient. Which is a
mere lazy dream to cover our sloth or enmity against
God. Can you go to a mine of gold, and not to wisdom,
*43
(to dig for it) without being guilty, cither of a base
despondency and distrust of wisdom that she will not
bring you to such glorious treasures as is promised ;
or else of a vile and lazy humour that makes you despise
them, because of the little but long labour you appre-
hend between ? Nothing keeps men out of the Temple
of Honour, but that the Temple of Virtue stands be-
tween. But this was his principle that loved Happi-
ness, and is your friend : I came into this world only
that I might be happy. And whatsoever it cost me, I
will be happy. A happiness there is, and it is my de-
sire to enjoy it.
8
Philosophers are not only those that contemplate
happiness, but practise virtue. He is a Philosopher
that subdues his vices, lives by reason, orders his
desires, rules his passions, and submits not to his senses,
nor is guided by the customs of this world. He
despiseth those riches which men esteem, he despiseth
those honours which men esteem, he forsaketh those
pleasures which men esteem. And having proposed
to himself a superior end than is commonly dis-
cerned, bears all discouragements, breaks through all
difficulties and lives unto it: that having seen the
secrets and the secret beauties of the highest reason,
, orders his conversation, and lives by rule : though in
} this age it be held never so strange that he should do
[ so. Only he is Divine because he does this upon noble
principles ; because God is, because Heaven is, because
Jesus Christ hath redeemed him, and because he loves
244
Him : not only because virtue is amiable, and felicity
delightful, but for that also.
Once more we will distinguish of Christians. There
are Christians that place and desire all their happiness
in another life, and there is another sort of Christians
that desire happiness in this. The one can defer their
enjoyment of Wisdom till the World to come, and
dispense with the increase and perfection of knowledge
for a little time : the other are instant and impatient of
delay, and wotdd fain see that happiness here, which
they shall enjoy hereafter. Not the vain happiness
of this world, falsely called happiness, truly vain :
but the real joy and glory of the blessed, which
consisteth in the enjoyment of the whole world in
communion with God ; not this only, but the invisible
and eternal, which they earnestly covet to enjoy im-
mediately : for which reason they daily pray Thy king-
dom comCi and travail towards it by learning Wisdom as
fast as they can. Whether the first sort be Christians
indeed, look you to that. They have much to say for
themselves. Yet certainly they that put off felicity
with long delays are to be much suspected. For it is
against the nature of love and desire to defer. Nor can
any reason be given why they shotdd desire it at last,
and not now. If they say because God hath com-
manded them, that is false : for He offereth it now,
now they are commanded to have their conversation in
245
Heaven, now they may be full of joy and full of glory.
Ye are not straitened in me] but in your own bowels.
Those Christians that can defer their felicity may be
contented with their ignorance.
10
He that will not exchange his riches now will not
forsake them hereafter. He must forsake them but
will hardly be persuaded to do it willingly. He will
leave them but not forsake them, for which cause two
dishonours cleave unto him ; and if at death, eternally.
First, he comes off the stage unwillingly, which is very
imhandsome : and secondly, he prefers his riches above
his happiness. Riches are but servants unto happi-
ness ; when they are impediments to it they cease to be
riches. As long as they are conducive to Felicity they
are desirable ; but when they are incompatible are
abominable. For what end are riches endeavoured,
why do we desire them, but that we may be more
happy ? When we see the pursuit of riches destruc-
tive to Felicity, to desire them is of all things in nature
the most absurd and the most foolish. I ever thought
that nothing was desirable for itself but happiness, and
that whatever else we desire, it is of value only in rela-
tion, and order to it.
11
That maxim also which your friend used is of very
great and Divine concernment : / will first spend a great
246
deal of time in seeking Happiness^ and then a great deal more
in enjoying it. For if Happiness be worthy to be sought,
it is worthy to be enjoyed. As no folly in the world is
more vile than that pretended by alchemists, of having
the Philosopher's Stone and being contented without
using it : so is no deceit more odious, than that of
spending many days in studying, and none in enjoying,
happiness. That base pretence is an argument of false-
hood and mere forgery in them, that after so much
toil in getting it they refuse to use it. Their pretence
is that they are so abundantly satisfied in having it,
that they care not for the use of it. So the neglect of
any man that finds it, shows that indeed he hath lost
of happiness. That which he hath f oimd is counter-
feit ware, if he neglect to use it : 'tis only because he
cannot ; true happiness being too precious to be
despised. Shall I forsake all riches and pleasures for
happiness, and pursue it many days and months and
years, and then neglect and bury it when I have it ?
I will now spend days and nights in possessing it, as I
did before in seeking it. It is better being happy than
asleep.
12
Happiness was not made to be boasted, but enjoyed.
Therefore tho' others count me miserable, I will not
believe them if I know and feel myself to be happy ;
nor fear them. I was not bom to approve myself to
them, but God. A man may enjoy great delights,
without telling them.
247
TacitusfiT'pascitjpotuisset Corvus, haberet
Plus dapis & rijbe/ifimu^ invidiseque. ^
Could but the crow in lonely silence eat,
She then would have less envy and more meat.
Heaven is a place where our happiness shall be seen
of all. We shall there enjoy the happiness of being
seen in happiness, without the danger of ostentation :
but here men are blind and corrupted, and cannot see ;
if they could, we are corrupted, and in danger of abus-
ing it. I knew a man that was mightily derided in his
pursuit of happiness, till he was understood, and then
admired ; but he lost all by his miscarriage.
13
One great discouragement to Felicity, or rather to
great souls in the pursuit of Felicity, is the solitariness
of the way that leadeth to her temple. A man that
studies happiness must sit alone like a sparrow upon
the house-top^ and like a pelican in the wilderness. And
the reason is because all men praise happiness and
despise it. Very few shall a man find in the way of
wisdom : and few indeed that having given up their
names to wisdom and felicity, that will persevere in
seeking it. Either he must go on alone, or go back for
company. People are tickled with the name of it, and
some are persuaded to enterprise a little, but quickly
draw back when they see the trouble, yea, cool of
themselves without any trouble. Those mysteries
248
which while men are ignorant of, they would give all
the gold in the world for, I have seen when known to
be despised. Not as if the nature of happiness were
such that it did need a veil : but the nature of man is
such that it is odious and ungrateful. For those things
which are most glorious when most naked, are by men
when most nakedly revealed, most despised. So that
God is fain for His very name's sake lest His beauties
should be scorned, to conceal her beauties : and for
the sake of men, which naturally are more prone to
pry into secret and forbidden things, than into open
and common. Felicity is amiable under a veil, but
most amiable when most naked. It hath its times and
seasons for both. There is some pleasure in breaking
the shell : and many delights in our addresses previous
to the sweets in the possession of her. It is some part
of Felicity that we must seek her.
14
In order to this, he furnished himself with this
maxim : // is a good thing to be happy alone. It is better
to be happy in cofnpany^ but good to be happy alone. Men
owe me the advantage of their society, but if they deny
me that just debt, I will not be unjust to myself, and
side with them in bereaving me. I will not be dis-
couraged, lest I be miserable for company. More
company increases happiness, but does not lighten or
diminish misery.
249
15
In order to interior or contemplative happiness, it is
a good principle : ttiat apprehensions within are better than
their objects, Momay*s simile of the saw is admirable :
If a man would cut with a saw, he must not apprehend
it to be a knife, but a thing with teeth, otherwise he
cannot use it. He that mistakes his knife to be an
auger, or his hand to be his meat, confounds himself
by misapplications. These mistakes are ocular. But
far more absurd ones are unseen. To mistake the
world, or the nature of one's soul, is a more dangerous
error. He that thinks the Heavens and theEartti not
his, can hardly use them ; and he tfiat thinks the sons
o{ men impertinent to his joy and happiQsss^ can
scarcely love them. But he that laio ws them to be
instruments and what they are, will deligh t in th em,
and is able to use them. MCliatever we misapprehend
we cannot use ; nor well enjoy what we cannot use.
Nor can anything be our happiness we cannot enjoy.
Nothing therefore can be our happiness, but that alone
which we rightly apprehend. To apprehend God our
enemy destroys our happiness. Inward apprehensions
are the very light of blessedness, and the cement of
souls and their objects.
16
Of what vast importance right principles are we
may see by this, — Things prized are enjoyed. All
things are otirs ; all things serve us and minister to us,
250
could we find the way : nay they are ours, and serve
us so perfectly, that they are best enjoyed m their
proper places : even from the sun to a sand, from a
cherubim to a worm. I will not except gold and silver, ^
and crowns and precious stones, nor any delights or
secret treasures in closets and palaces. For if other-
wise God would not be perfect in bounty. But
suppose the world were all yours, if this principle be
rooted in you, to prize nothing that is yours, it blots
out all at one dash, and bereaves you of a whole world
in a moment.
17
If God be yours, and all the joys and inhabitants in
Heaven, if you be resolved to prize nothing great and
excellent, nothing sublime and eternal, you lay waste
your possessions, and make vain your enjoyment of
all permanent and glorious things. So that you must
be sure to inure yourself frequently to these principles
and to impress them deeply ; / will prize all I havCy and
nothing shall with me be less esteemed^ because it is excellent,
A daily joy shall be more my joy, because it is continual. A
common joy is more my delight because it is common. For all
mankind are my friends, and everything is enrichedin serving
them. A little grit in the eye destroyeth the sight of
the very heavens, and a little malice or envy a world
of joys. One wry principle in the mind is of infinite
consequence. I will ever prize what I have, and so
much the more because I have it. To prize a thing
251
when it is gone breedeth torment and repining ; to
prize it whfle we have it joy and thanksgiving.
18
All these relate to enjoyment, Imt those principles
that relate to commnnication are more excellent. These
are principles of retirement and sdlitode ; but the
principles that aid ns in conversation are iar better :
and help us, thoagh not so immediately to enjoyment,
in a far more blessed and divine manner. For iV ts
more blessed to give than to receive ; and we arc more
happy in commnnication than enjoyment, but only that
commnnication is enjoyment ; as indeed what we give
we best receive. For the joy of communicating and the
joy of receiraig maketh perfect happiness. And there-
fore are the sons of men our greatest treasures, because
they can give and receive : treasures perhaps infinite as
well as affections. But this I am sure they are our
treasures, and therefore is conversation so delightful,
because they are the greatest.
19
The world is best enjoyed and most immediately
while we converse blessedly and wisely with men. I
am sure it were desirable that they could give and re-
ceive infinite treasures : and perhaps they can. For
whomsoever I love as myself, to him I give myself, and
all my happiness, which I think is infinite : and I receive
252
i
.J
him and all his happiness, Yea, in him I receive God,
for God delighteth me for being his blessedness : so that
a man obligeth me infinitely that maketh himself happy ;
and by making himself happy, giveth me himself and
all his happiness. Besides this he loveth me infinitely,
as God doth ; and he dare do no less for God's sake.
Nay he loveth God for loving me, and delighteth in H
Him for being good unto me. So that I am magnified
in his affections, represented in his miderstanding,
tenderly beloved, caressed and honoured: and this
makefh society delightfnl. But here upon earth it is
stib[ect to changes. And therefore this principle is !
always to be firm, as the foundation of Bliss ; God only =
is my sovereign happiness and friend in the Worlds Con- \
versation is full of dangers, and friendships are mortal
among the sons of men. But communion with God is
infinitely secure, and He my Happiness.
20
C
^ a-
He from whom I received these things, always
[ thought, that to be happy in the midst of a generation
1 of vipers was become his duty : for men and he are ^ F
{fallen into sin. Were all men wise and innocent, it
were easy to be happy, for no man would injure and ^
molest another. But he that would be happy now, must ^
be happy among ingratef ul and injurious persons. That ' - /f
knowledge which would make a man happy among just / > ^ '^■^/^
and holy persons, is unuseful now : and those principles .^ ^ f^
only profitable that will make a man happy, not only in '
25^3
peace, but blood. On every side we are environed
: with enemies, surrounded with reproaches, encom-
; passed with wrongs, besieged with offences, receiving
! evil for good, being disturbed by fools, and, invaded
- with malice. This is the true estate of this world,
which lying in wickedness, as our Saviour witnesseth,
yieldeth no better fruits, than the bitter clusters of folly
and perverseness, the grapes of Sodom, and the seeds
of Gomorrah. Blind wretches that woimd themselves
; offend me. I need therefore the oil of pity and the
! balm of love to remedy and heal them. Did they see
i the beauty of Holiness or the face of Happiness, they
/'-would not do so. To think the world therefore a
I general Bedlam, or place of madmen, and oneself a
I physician, is the most necessary point of present
? \ wisdom : an important imagination, and the way to
I Happiness.
21
He thought within himself that this world was far
/better than Paradise had men eyes to see its glory, and
j their advantages. For the very miseries and sins and
I offences that are in it are the materials of his joy and
i triumph and glory. So that he is to learn a diviner art
that will now be happy, and that is like a royal chemist
to reign among poisons, to turn scorpions into fishes,
: weeds into flowers, bruises into ornaments, poisons into
• cordials. And he that cannot learn this art, of extract-
ing good out of evil, is to be accounted nothing. Here-
254
V
tofore, to enjoy beauties, and be grateful for benefits
was all the art that was required to felicity, but now a
man must, like a God, bring Light out of Darkness, and
order out of confusion. WTiich we are taught to do by His
wisdom, that ruleth in the midst of storms and tempests.
22
He generally held, that whosoever would enjoy the
happiness of Paradise must put on the charity of
Paradise. And that nothing was his Felicity but his
Duty. He called his house the house of Paradise : not
only because it was the place wherein he enjoyed the
whole world, but because it was every one's house in
the whole world. For observing the methods and
studying the nature of charity in Paradise, he found
that all men would be brothers and sisters throughout
the whole world, and evermore love one another as
their own selves, though they had never seen each other
before. From whence it would proceed that every man
approaching him, would be as welcome as an Angel,
and the coming of a stranger as delightful as the Sim ;
all things in his house being as much the foreigner's as
they were his own : Especially if he could infuse any
knowledge or grace imto him.
23
To establish himself thoroughly in this principle, he
made much of another. For he saw that in Paradise a
great help to this kind of life, was the cheapness of
commodities, and the natural fertiUty of the then
innocent and blessed ground. By which means it came
to pass that every man had enough for himself, and all.
But that now the earth being cursed and barren, there
was danger of want, a necessity of toil and labour and
care, and maintenance of servants. Therefore he con-
cluded, that the charity of men ought to supply the
earth's sterility, who could never want, were they all
of a mind, and liberal to each other. But since this
also faileth, and men's hearts are cursed and barren as
the ground, what is wanting in them God will supply.
And that to live upon God's provisions is the most
glorious dependence in the whole world. And so he
made the love of God his true foimdation, and builded
not his hopes on the charity of men, but fled unto God
as his best refuge, which he thought it very safe and
blessed to do, because the trial of his faith was more
glorious, and the love of God supplied the defect of
charity in men : and he that had commanded had faith-
fully promised and was able to perform.
24
He thought the stars as fair now, as they were in
. Eden, the sun as bright, the sea as pure ; and nothing
: pestered the world with miseries, and destroyed its
{ order, peace, and beauty, but sins and vices. Rapine,
covetousness, envy, oppression, luxury, ambition, pride,
\ &c., filled the world with briars and thorns, desolations,
\ZS6
r
\
\
wars, complaints, and contentions, and that this made
enormities to be vices. But universal charity, did it
breathe among men, would blow all these away, as the
wind doth chaff and stubble ; and that then the heavens
would be as serene and fair, and the lands as rich as
ever they were^ And that as all things were improved
by the work of redemption, trades and occupations that
were left behind, would be pleasant ornaments and
innocent recreations ; for whence have we all our
cities, palaces, and temples, whence all our thrones and
magnificent splendours, but from trades and occupa-
tions ?
r
25
But order and charity in the midst of these, is like a
bright star in an obscure night, like a summer's day in
the depth of winter, like a sim shining among the clouds,
like a giant among his enemies, that receiveth strength
from their mmibers, like a king sitting in the midst
of an army. By how much the more scarce it is, by so
much the more glorious, by how much the more as-
saulted, by so much the more invincible ; by how much
the more lonely, by so much the more pitied of God and
Heaven. And surely He, who being perfect Love, de-
signed the felicity of the world with so much care in
the beginning, will now be*more tender of the soul that
is like Him in its Deordination.
57
26
/ lie thought thut ineil weffe mor^ i6 ht b^loyed lioV
|aian before. And, which is a strange fniradot, the
worse they are the more they were to be beloved. The
worse they are th^ more they were to be pitied^ and
tendered and desired, because they had niore deed, and
were more niiserable, though the bettet they are, they
are more to be delighted in. But his true meaning 2ti
that saying Vas this : Comparing them with what they
were before they were hlLen, they are more to be
beloyed. They are now worse, yet more to be beloved.
For Jesus Christ hath been crucified fort hem. Ood
loved them more, and He gave His Son to die for them,
and for me also, which are strong obligations leading
us to greater charity. So that men's imworthiness and
our virtue are alike increased.
27
He conceived it iiis duty and much delighted id the
obligatiouj that he was to treat every man in the whole
world as representative of mankind, and that he Was
to meet in hiiii, and to pay unto him all the lOVe of
God, Angels and Men.
28
He thought that he was to treat eveiy mah in the
person of Christ. That is both as if himself were Christ
in the greatness of his love, and also as if the man were
^5^
Christ, he was to ttse him having respect to all others.
For the love of Christ is to dwell within him, and every
man is the object of it. God and he are to become one
Spirit, that is one in will, and one in desire. Christ must
live within him. He must be filled with the Holy Ghost,
which is the God of Love, he must be of the same mind
with Christ Jesus, and led by His Spirit. For on the other
side he was well acquainted with this mystery — That
every man being the object of our Saviour's Love, was
to be treated as our Saviour, WTio hath said. Inasmuch
as ye have done it to the least of these my brethren^ ye have
done it unto me. And thus he is to live upon Earth
among sinners.
29
He had another saying — ^He lives most like an Angel
that lives least upon himself, and doth most good to
others. For the Angels neither eat nor drink, and yet
do good to the whole world. Now a man is an incar-
nate Angel. And he that lives in the midst of nches
as a poor man himself, enjoying God and Paradise, or
Christendom which is better, conversing with the poor,
and seeing the value of their souls through their bodies,
and prizing all things clearly with a due esteem, is
Arrived here to the estate of immortality. He cares
little for the delicacies either of food or raiment himself,
and delighteth in others. God, Angels, smd Men are
his treasures. He seeth through all the mists and veils
of invention, and possesseth here beneath iEe'tnte
259
riches. And he that doth this always is a rare P hcenix.
But he confessed that he had often cause lo bewail
his infirmities.
30
I speak not his practises but his principles. I should
too much praise your friend did I speak his practises,
but it is no shame for any man to declare his principles,
though they are the most ^orious in the world. Rather
they are to be shamed that have no glorious principles,
or that are ashamed of them. This he desired me to
tell you because of modesty. But with all that indeed
his practises are so short of these glorious principles,
that to relate them would be to his shame ; and that
therefore you would never look upon him but as clothed
in the righteousness of Jesus Christ. Nevertheless I
have heard him often say, That he never allowed him-
self in swerving from any ofthese^ and that he repented deeply
every miscarriage : and moreover firmly resolved as much as
was possible never to err or wander from them again,
31
I heard him often say that holiness and happiness
were the same, and he quoted a mighty place of scrip-
ture — All her ways are pleasantness and her paths are peace.
But he delighted in giving the reason of scripture, and
therefore said, That holiness and wisdom in effect were
one : for no man could be wise that knew excellent things^
%6o
'without doing them. Mow to do them is holiness and to
do them wisdom. No man therefore can be further
miserable than he severeth from the ways of holiness
and wisdom.
32
If he might have had but one request of God
Almighty, it should have been above all other, that he
might be a blessing to mankind. That was his daily
prayer above all his petitions. He wisely knew that it
included all petitions ; for he that is a blessing to man-
kind must be blessed, that he may be so, and must
inherit all their affections, and in that their treasures.
He could not help it. But he so desired to love them,
and to be a joy unto them, that he protested often, that
he could never enjoy himself, but as he was enjoyed
of others, and that above all delight in all worlds, he
desired to be a joy and blessing to others. Though for
this he was not to be commended, for he did but right
to God and Nattire, who had implanted in all that
inclination.
33
The desire of riches was removed from himself pretty
early. He often protested, if he had a palace of gold
and a paradise of delights, besides that he enjoyed, he
could not imderstand a farthing worth of benefit that he
should receive thereby unless in giving it away. But
261
for others he sometimes could desire riches ; till at last
perceiving the root of covetousness in him, and that it
would grow as long as it was shrouded imder that
mould, he rooted it quite up with this principle —
Sometimes it may so happen, that to contemn the world in the
. whole lump was as acceptable to God as first to get it with
solicitude and care, and then to retail it out in particular
charities.
34
After this he could say with Luther, that covetous-
ness could never fasten the least hold upon him. And
concerning his friends even to the very desire of see-
ing them rich, he could say, as Phocion the poor
Athenian did of his children : Either they will be like me
or not ; if they are like me they will not need riches ; if they
are not they will be but needless and hurtful superfluities.
35
He desired no other riches for his friends but those
which cannot be abused ; to wit the true treasures, God
and Heaven and Earth and Angels and Men, &c. with
the riches of wisdom and grace to enjoy them. And it
was his principle — That all the treasures in the whole world
would not make a miser happy. A miser i$ not only a
covetous man but a fool. Any needy man, that wanteth
the world, is miserable. He wanteth God aod aU
things.
262
36
He jthought also that no poverty coul^ bef aU him that
enjoyed Paradise. For when all the things are gone
which man can give, a man is still as ricji as Ad^m >/as
in Eden, who was naked there. A naked man i3 the
richest creature in all worlds, and can nevef* be h^ppy
till he sees the riches of his very nakedness. He is very
poor in knowledge that thinks Adam poor in Eden.
See here how one principle helps another. All our
disadvantages contracted by the fall are made up and
recompensed by the Love of God.
37
'Tis not change of place, but glorious principles well
practised that establish Heaven in the life aqd sou).
An angel will be happy anywhere, and a dievil miser-
able, because the principles of the one are always
:good, of the other, ba4* From the centre to the
utmost boimds of the everlasting hills all is Heaven
1/ \ before God, and full of treasure ; and he that >«ral|c$
like God in the midst of them, blessed.
- I
38
Love God, Angels and Men, triumph in God's works,
delight in God's laws, take pleasure in God's ways in
all ages, correct sins, bring good pul of evil, subdue
your lusts, order your senses, conquer the c^tpms and
opinions of m^ and render good for e^j you ^e jn
263
f Heaven everywhere. Above the stars earthly things
will be celestial joys, and here beneath will things
I delight you that are above the heavens. All things
I being ii^initely beautiful in their places, and whoUy
I yours in all their places. Your riches will be as
I infinite in value and excellency, as they are in beauty
\ and glory, and that is, as they are in extent*
39
Thus he was possessor of the whole world, and held
it his treasure, not only as the gift of God, but as the
theatre of virtues. Esteeming it principally his because
it upheld and ministered to many objects of his love
and goodness. Towards whom, before whom, among
whom he might do the work of fidelity and wisdom,
exercise his courage and prudence, show his temperance
and bring forth the fruits of faith and repentance. For
all those are the objects of our joy that are the objects
of our care. They are our true treasures about whom
we are wisely employed.
40
He had one maxim of notable concernment, and that
was. That God, having reserved all other things in his
own disposal, had left his heart to him. Those things
that were in God's care he would commit to God, those
things that were committed to his, he would take care
about. He said therefore, that he had but one thing to
264
do, and that was to order and keep his heart which
alone being well guided, would order all other things
blessedly and successfully. The things about him
were innumerable and out of his power, but they were
in God's power. And if he pleased God in that which
was committed to him, God would be sure to please him
in things without committed tmto God. For He was
faithful that had promised ; in all that belonged tmto
Him God was perfect ; all the danger being lest we
should be imperfect in ours, and imf aithful in those
things that pertain imto us.
41
Having these principles nothing was more easy than
to enjoy the world. Which being enjoyed, he had
nothing more to do, than to spend his Ufe in praises
and thanksgivings. All his care being to be sensible of
God's mercies, and to behave himself as the friend of
God in the Universe. If anything were amiss, he still
would have recourse to his own heart, and foimd
nothing but that out of frame : by restoring which all
things were rectified, and made delightful : As much
as that had swerved from the rule of justice, equity
and right, so far was he miserable, and no more so
that by experience he found the words of the wise
man true, and worthy of all acceptation : In all thy
keepings keep thy hearty for out of it are the issues of life and
death.
265
42
One thing he saw, which is not commonly discerned,
and that is, that God made man a free agent for his own
advantage, and left him in the hand of his own
coimsel, that he might be the more glorious. It is bard
to conceive how much this tended to his satisfaction. For
all the things in Heaven and Earth being so beautiful,
and made, as it were, on purpose for his own enjoyment ;
he infinitely admired God's wisdom, in that it salved bis
and all men's exigencies, in which it fuUy answered
his desires. For his desire was that all men should biB
happy as well as he. And he admired his goodness,
which had enjoined no other duty, than what pertained
to the more convenient fruition of the world which he
had given : and at the marvellous excellency of His love,
in committing that duty to the sons of men to be per-
formed freely. For thereby He adventured such a
power into the hands of His creatures, which Angels
and Cherubims wonder at, and which when it is under-
stood all Eternity will admire the boimty of giving.
For He thereby committed to their hands a power to
do that which He infinitely hated, which nothing
certainly could move Him to entrust them with, but
some infinite benefit which might be attained thereby,
What that was, if you desire to know, it was the excel-
lency, dignity and exaltation of His creature.
266
43
O Adorable and Eternal God ! Hast Thou made Qie
a free agent ! And enabled me if I please to of feud
Thee infinitely ! What other end couldst Thou intend
by this, but that I might please Thee infinitely ! That
having the power of pleasing or displeasing, I might be
^the friend of God ! Of all exaltations in all worlds
this is the greatest. To make a world for me wa$ much,
to prepare eternal joys for me was more. But to give
me a power to displease thee, or to set a sin bef o^re Thy
face, which Thou infinitely hatest, to profane Eternity,
or to defile Thy works, is more stupendous than all
these. What otiier couldst Thou intend by it but that
I might infinitely please Thee ? And having the power
{ of pleasing or displeasing, might please Thee and my-
j self infinitely, in being pleasing ! Hereby Thou hast
prepared a new fountain and torrent of joy greater than
all that went before, seated us in the Throne of God,
made us Thy companions, endued us with a power
most dreadful to ourselves, that we might live in sub-
lime and incomprehensible blessedness for evermore.
For the satisfaction of our goodness is the most
sovereign delight of which we are capable. And that
by our own actions we should be well pleasing to Thee,
is the greatest Felicity Nature can contain. O Thp^
who art infinitely delightful to the sons of miea, make
me, and the sons of men, infinitely delightful unto Thee.
Replenish our actions with amiableness and beauty,
that they may be answerable to thine, axid lifce unto
a67
Thine in sweetness and value. That as Thou in all
Thy works art pleasing to us, we in all our works may
be so to Thee ; our own actions as they are pleasing
to Thee being an offspring of pleasures sweeter than
all.
44
This he thought a principle at the bottom of Nature,
That whatsoever satisfied the goodness of Nature^ was the
greatest treasure. Certainly men therefore err because
they know not this principle. For all inclinations and
desires in the soul flow from and tend to the satisfac-
tion of goodness. 'Tis strange that an excess of good-
ness should be the fountain of all evil. An ambition to
please, a desire to gratify, a great desire to delight
others being the greatest snare in the world. Hence is
it that all hypocrisies and honours arise, I mean esteem
of honours. Hence all imitations of human customs,
hence all compliances and submissions to the vanities
and errors of this world. For men being mistaken in
the nature of Felicity, and we by a strong inclination
prone to please them, follow a multitude to do evil. We
naturally desire to approve ourselves to them, and
above all things covet to be excellent, to be greatly be-
loved, to be esteemed, and magnified, and therefore
endeavour what they endeavour, prize what they prize,
magnify what they desire, desire what they magnify :
ever doing that which will render us accepted to them ;
and coveting that which they admire and praise, that
268
so we might be delightful. And the more there are
that delight in us the more great and happy we accoimt
ourselves.
45
This principle of nature, when you remove the rust
; it hath contracted by corruption, is pure gold ; and the
: most orient jewel that shines in man. Few consider it
■ either in itself, or in the design of the implanter. No
man doubts but it is blessed to receive : to be made a
glorious creature, and to have worlds given to one is
excellent. But to be a glorious creature and to give, is
la blessedness imknown. It is a kind of paradox in our
' Saviour, and not (as we read of) revealed upon earth,
but to St. Paul from Heaven, // is more blessed io give
than to receive. It is a blessedness too high to be under-
stood. To give is the happiness of God ; to receive, of
man. But O the mystery of His loving kindness, even
; that also hath He imparted to us. WiU you that I ascend
\higher ? In giving us Himself, in giving us the world,
in giving us our souls and bodies, he hath done much,
but all this had been nothing, tmless He had given
us a power to have given Him, ourselves, in which is
contained the greatest pleasure and honour. We love
ourselves earnestly, and therefore rejoice to have
palaces and kingdoms. But when we have these, yea
Heaven and Earth, tmless we can be delightful and
joyous to others they will be of no value. One soul to
whom we may be pleasing is of greater worth than all
969
i
dead things. Scmi^ unsearchable good li^h in this
\dthont which the other is but a vile and desoHate estate.
So that to have all worlds,with a certain sense that they
are infinitely beautiful and rich and glorious is miserable
vanity, and leaves us forlorn, if all things are dead, or
if ourselves are not Divine and illustrious creatures.
46
O the superlative Bounty of God ! Where all power
seemeth to cease. He proceedeth in goodness, and is
wholly infinite, unsearchable, and endless. He seemeth
to have made as many things depend upon man's
liberty, as His own. When all that could be wrought
by the use of His own hberty were attained, by man's
liberty He attained more. This is incredible, but
experience will make it plain. By His own liberty He
could but create worlds and give Himself to creatures,
make Images and endow them with faculties, or seat
them in glory. But to see them obedient, or to enjoy
the pleasure of their amity and praises, to make them
f oimtains of actions like His own (without which indeed
they could not be glorious) or to. enjoy the beauty of
their free imitation, this could by no means be, without
the liberty of His creatures intervening. Nor indeed
could the world be glorious, or they blessed without
this attainment. For can the world be glorious imless
it be useful ? And to what use could the world serve
Him, if it served not those, that in this were supremely
glorious that they could obey and admire and love and
270
praise and imitate their Creator? Would it not be
wholly useless without such creatures ? In creating
liberty therefore and giving it to His creatutes He
glorified all things : Himself, His work, and the subjects
ol His Kingdom,
47
You may feel in yourself how conducive this is to
your highest happiness. For that you should be exalted
to the fruition of worlds, and in the midst of iimumer-
abte most gloriotis creatures, be vile and ingrateful,
injurious and dishonourable, hateful and evil, is the
greatest misery and dissatisfaction imaginable. But to
be the joy and delight of innumerable thousands, to be
admired as the similitude of God, to be amiable and
honourable, to be an illustrious and beautiful creature,
to be a blessing, O the good we perceive in this ! O
the suavity ! O the contentation ! O the infinite and
unspeakable pleasure ! Then indeed we reign and
triumph when we are delighted in. Then are we
blessed when we are a blessing. When all the world
is at peace with us and takes pleasure in us, when our
actions are delightful, and our persons lovely , when our
spirits amiable, and our affections inestimable, then are
we exalted to the Throne of Glory. For things when
they are useful are most glorious, and it is impossible
for you or me to be useful but as we are delightful to
God and His attendants. And that the Head of the
World, or the End for which all worlds were made
271
should be useless, as it is improportioned to the glory
of the means, and methods of His exaltation, so is it the
reproach of His nature and the utter undoing of all His
glory. It is improportionable to the beauty of His
ways, Who made the world, and to the expectation of
His creatures.
I By this you may see, that the works or actions
) flowing from your own Uberty are of greater concem-
i ment to you than all that could possibly happen besides.
I And that it is more to your happiness what you are,
than what you enjoy. Shotdd God give Himself and
all worlds to you, and you refuse them, it would be to
no purpose. Should He love you and magnify you,
should He give His Son to die for you, and command
all Angels and Men to love you, should He exalt you
in His Throne, and give you dominion over all His
works, and you neglect them it would be to no purpose^
Should He make you in His Image, and employ all His
wisdom and power to fill Eternity with treasures, and
you despise them, it would be in vain. In all these
things you have to do ; and therefore your actions are
great and magnificent, being of infinite importance in all
eyes ; while all creatures stand in expectation what
will be the result of your liberty. Your exterior works
are little in comparison of these. And God infinitely
desires you should demean yourself wisely in these
affairs, that is, rightly. Esteeming and receiving what
27 Z
He gives, with veneration and joy and infinite thanks*
giving. Many other works there are, but this is the
great work of all works to be performed. Consider
whether more depends upon God's love to you, or your
love to Him. From His love all the things in Heaven
and Earth flow unto you ; but if you love neither Him
nor them, you bereave yourself of all, and make them
infinitely evil and hurtful to you. So that upon your
love naturally depends your own excellency and the
enjoyment of His. It is by your love that you enjoy all
His delights, and are delightful to Him.
49
/^t IS very observable by what small principles infusing
them in the beginning God attaineth infinite ends. By
infusing the principle of self-love He hath made a
creature capable of enjoying all worlds : to whom, did
he not love himself, nothing could be given. By
I infusing grateful principles, and inclinations to thanks-
[giving He hath made the creature capable of more than
^all worlds, yea, of more than enjoying the Deity in a r'^
simple way : though we should suppose it to be infinite. ^ n
For to enjoy God as the foimtain of infinite treasures,
and as the giver of all, is infinite pleasure : but He by
His wisdom infusing grateful principles, hath made us
upon the very accotmt of self-love to love Him more
than ourselves. And us, who without selfrlove. could
not.be pleased at all^ even as we love ourselves He hath
so infinitely pleased, that we are able to.rejoice in Him,
s 473^
i 'A
i .
■
and to love Him more thian oursdves. And by loving
Him more than ourselves, in very gratitude and honour,
to take more pleasure in His felicity, than in our own,
by which way we best enjoy Him. To see His wisdom,
goodness, and power employed in creating all worlds
for our enjoyment, and infinitely magnified in beauti-
fying them for us, and governing them for us satisfies
our self-love ; but with all it soobligeth us that in love
to Him, which it createth in us, it maketh us more to
delight in those attributes as they are His, than as they
are our own. And the truth is, without this we could
not fully delight in them, for the most excellent and
glorious effect of all had been imachieved. But now
there is an infinite tmion between Him and us. He being
infinitely delightful to us, and we to Him. For He
infinitely delighteth to see creatures act upon such
illustrious and eternal principles, in a manner so divine,
heroic, and most truly blessed ; and we delight in
seeing Him giving us the power.
SO
That I am to receive all the things in Heaven and
Earth is a principle not to be slighted. That in receiv-
ing I am to behave myself in a Divme and illustrious
manner, is equally glorious. That God and all Eternity
are mine is surely considerable : that I am His, is more.
How ought I to adorn myself, who am made for his
enjoyment ? If man's heart be a rock of stone, these
I things ought to be engraven in it with a pen of a
*7+
diamond, and every letter to be filled up with gold
that it may eternally shine in Him and before Him !
Wherever we are living, whatever we are doing, these
things ought always to be felt within him. Above all
I trades, above all occupations this is most sublime.
I This is the greatest of all affairs. Whatever else we
Ido, it is only in order to this end that we may live con-
iveniently to enjoy the world, and God within it ;
jwhich is the sovereign employment including and
[crowning all : the celestial hfe of a glorious creature,
without which all other estates are servile ^and imper-
tinent.
51
Man being to Uve in the Image of God, and thus of
necessity to become productive of glorious actions, was
made good, that he might rejoice in the fruits, which
himself did yield. That goodness which by error and
corruption becomes a snare, being in the clear and
pure estate of innocency, the f oimtain and the channel
of all his joys.
52
Thus you see how God has perfectly pleased me : it
ought also to be my care perfectly to please Him. He
has given me freedom, and adventured the power of
sinning into my hands : it ought to be a principle en-
graven in me, to use it nobly, to be illustrious and
^7i
faithful, to please Him in the use of it, to consult His
honour, and having all the creatures in all worlds by
His gift ministering unto me, to behave myself as a
faithful friend to so great a Majesty, so bountiftd a
Lord, so Divine a Benefactor. Nothing is so easy as to
yield one's assent to glorious principles, nothing so
clear in upright nature, nothing so obscure to find in
perverted, nothing so difficult to practise at all. In the
rubbish of depraved Nature they are lost, though when
they are found by any one, and shewn, like jewels they
shine by their native splendour.
^ 53
If you ask, what is become of us since the fall ? be-
cause all these things now lately named seem to pertain
to the estate of innocency ; truly now we have super-
added treasures, Jesus Christ, and are restored to
the exercise of the same principles, upon higher
obligations : I will not say with more advantage,
though perhaps obligations themselves are to us
i advantage. For what enabled Adam to love God ?
[ Was it not that God loved him ? What constrained
i him to be averse from God ? Was it not that God was
{ averse from him ? When he was fallen he thought
1 God would hate him, and be his enemy eternally. And
•this was the miserable bondage that enslaved him.
I But when he was restored, O the infinite and eternal
jch^ge ! His very love to himself made him to praise
IHis eternal Love : T mean his Redeemer's. Do we
^76
e
' not all love ourselves ? * Self-love maketh ms to love
those that love tis, and to hate all those that hate us.
So that obligations themselves are to us advantage.
How we come to lose those advantages I will not stand
here to relate. In a clear light it is certain no man can
[ perish. For God is more delightful than He was in
Eden. Then He was as delightful as was possible, but
he had not that occasion, as by Sin was afforded, to
superadd many more delights than before. Being more
delightful and more amiable. He is more desirable, and
may now be more easily, yea strongly beloved : for the
amiableness of the object enables us to love it.
54
It was your friend's delight to meditate the principles
of upright nature, and to see how things stood in
Paradise before they were muddied, and blended, and
confounded. For now they are lost and buried in
ruins, nothing appearing but fragments, that are
worthless shreds and parcels of them. To see the
entire piece ravisheth the Angels. It was his desire
to recover them and to exhibit them again to the eyes
of men. Above all things he desired to see those
principles which a stranger in this world would covet
to behold upon his first appearance. And that is, what
principles those were by which the inhabitants of this
world are to live blessedly and to enjoy the same. He
found them very easy, and infinitely noble : very noble,
and productive of unspeakable good, were they well
277
pnrsnccL We have named them, and iSbtj are soch as
these : A man should knov the Wcawrngs he cnjoyetfa :
A man should prize the blessings which he knofwetii :
A man should be thankfol far the benefits "whicli he
prizeth : A man should rejoice in that for \irlilch he is
thankfoL These are easj things, and so are those also
which are drowned in a defaige of errors and customs ;
That blessings the more they are, are the sweeter ; the
more they serve, if lovers and friends, the more
delightful, yet these are the hard lessons, in a perverse
and retrograde world, to be practised : and almost the
only lessons necessary to its enjoyment.
55
He was a strict and severe applier of all things to
himself, and would first have his self-love satisfied,
and then his love of all others. It is true that self-love
is dishonourable, but then it is when it is alone. And
self-endedness is mercenary, but then it is when it
endeth in oneself. It is more glorious to love others,
and more desirable, but by natural means to be attained.
That pool must first be filled that shall be made to
overflow. He was ten years studying before he could
satisfy his self-love. And now finds nothing more easy
than to love others better than oneself: and that to
love mankind so is the comprehensive method to all
Felicity. For it makes a man delightful to God and
men, to himself and spectators, and God and men
delightful to him, and all creatures infinitely in them.
278
But as not to love oneself at all is brutish, or rather
absurd and stonish, (for the beasts do love themselves)
so hath God by rational methods enabled us to love
others better than ourselves, and thereby made us the
most glorious creatures. Had we not loved ourselves
at all, we could never have been obliged to love any-
thing. So that self-love is the basis of all love. But
when we do love ourselves, and self-love is satisfied
infinitely in all its desires and possible demands, then
it is easily led to regard the Benefactor more than
itself, and for His sake overflows abundantly to all
others. So that God by satisfying my self-love, hath
enabled and engaged me to love others.
56
No man loves^ but he loves another more than himself. In
mean instances this is apparent. If you come into an
orchard with a person you love, and there be but one
ripe cherry you prefer it to the other. If two lovers
delight in the same piece of meat, either takes pleasure
in the other, and more esteems the beloved's satisfac-
tion. What ails men that they do not see it ? In
greater cases this is evident. A mother runs upon a
sword to save her beloved. A father leaps into the
fire to fetch out his beloved. Love brought Christ
from Heaven to die for His beloved. It is in the nature
: pi love to despise itself, and to think only of its
I beloved's welfare. Look to it, it is not right love that
is otherwise. Moses and St, Paul were no fools. God
279
make me one of their ntunber. I am sure nothing is
more acceptable to Him, than to love others so as to be
willing to imperil even one's own soul for their benefit
and welfare.
57
Nevertheless it is infinitely rewarded, though it
seemeth difficult. For by this love do we become
heirs of all men's joys, and co-heirs with Christ. For,
what is the reason of your own joys, when you are
blessed with benefits ? Is it not self-love ? Did you
love others as you love yourself, you would be as much
affected with their joys. Did you love them more,
more. For according to the measure of your love to
others will you be happy in them. For according
thereto you will be delightful to them, and delighted in
your felicity. The more you love men, the more
delightful you will be to God^ and the more delight you
will take in God, and the more you will [cn]oj Him.
So that the more like you are to Him in goodness, the
more abundantly you will enjoy His goodness. By lov-
ing others you Uve in others to receive it.
58
Shall I not love him infinitely for whom God made
the world and gave His Son ? Shall I not love him
infinitely who loveth me infinitely ? Examine yourself
well, and you will find it a difficult matter to love God
280
so as to die for Him, and not to love your brother so
as to die for him in like manner. Shall I not love Him
infinitely whom God loveth infinitely, and commendeth
to my love, as the representative of Himself, with such
a saying. What ye do to him is done unto Me 9 And if I
love him so, can I forbear to help him ? Verily had I
but one crown in the world, being in an open field,
where both he and I were ready to perish, and 'twere
necessary that one of us must have it all or be
destroyed, though I knew not where to have relief, he
should have it, and I would die with comfort. I will
not say. How small a comfort so small a succour is
^ did I keep it : but how great a joy, to be the occasion
; of another's life ! Love knows not how to be timor-
. ous, because it receives what it gives away, and is
\ unavoidably the end of its own afflictions and another's
happiness. Let him that pleases keep his money, I am
; more rich in this noble charity to all the world, and
more enjoy myself in it, than he can be in both the
Indies.
59
Is it unnatural to do what Jesus Christ hath done ?
He that would not in the same cases do the same things
can never be saved. For imless we are led by the
Spirit of Christ we are none of His. Love in him that
in the same cases would do the same things, will be an
oracle always inspiring and teaching him what to do :
how far to adventure upon all occasions. And cer-
281
tainly he whose love is like his Saviour^s, "will be far
greater than any that is now alive, in goodness and
love to God and men. This is a sore rule : Love
studies not to be scanty in its measures, but how to
abound and overflow with benefits. He that pincheth
and studieth to spare is a pitiful lover, unless it be for
other's sakes. Love studieth to be pleasing; magnificent
and noble, and would in all things be glorious and
divine unto its object. Its whole being is to its object,
and its whole felicity in its object, and it hath no other
thing to take care for. It doth good to its own soul
while it doth good to another.
60
Here upon Earth, it is under many disadvantages
and impediments that maim it in its exercise, but in
Heaven it is most glorious. And it is my happiness
that I can see it on both sides the veil or screen. There
it appeareth in all its advantages, for every soul being
full and fully satisfied, at ease, in rest, and wanting
nothing, easily overflows and shines upon all. It is its
perfect interest so to do, and nothing hinders it, self-
love therefore being swallowed up and made perfect in
the love of others. But here it is pinched and
straitened by wants : here it is awakened and put in
mind of itself : here it is divided and distracted between
two. It has a body to provide for, necessities to relieve,
and a person to supply. Therefore is it in this world
the more glorious, if in the midst of these disadvantages
282.
it exert itself in its c^peratioos. In the other world it
swimmeth down the stream, and acteth with its interest.
Here th erefor e is the place of its trial where its opera*
tions and its interests are divided* And if our Lord
Jesus Christ, as some think, knew the glory to which
He should ascend, by dying for others, and that all was
safe which He undertook, because in htimbling Himself
to the death of the cross He did not forsake but attain
His glory : The like faie shall follow ns, only let us
expect it after death as He did : and remember that
this and the other life are made of a piece, but this is
the time of trial, that, of rewards. The greatest
disadvantages of love are its highest advantages. In
the great hazards it achieveth to itself the greatest
glory. It is seldom considered ; but a love to others
stronger than what we bear to ourselves, is the mother
of all the heroic actions that have made histories
pleasant, and beautified the world.
61
Since Love will thrust in itself as the greatest of all
principles, let us at last willingly allow it room. I was
once a stranger to it, now I am familiar with it as a
daily acquaintance. 'Tis the only heir and benefactor
of the world. It seems it will break in everywhere, as
that without which the world could not be enjoyed.
Nay as that without which it would not be worthy to
be enjoyed. For it was beautified by love, and com-
mandeth the love of a Donor to us. Love is a Phoenix
*83
that yiU £|£viye in its own ashes, inherit death, and
smell sweeUy in the gta,vt.
62
These two properties are in it — that it can attempt
all and suffer all. And the more it suffers the more it
is delighted, and the more it attempteth the more it is
enriched. For it seems that all love is so mysterious
that there is something in it which needs expression and
can never be understood by any manifestation, (of itself,
in itself) but only by mighty doings and sufferings.
This moved God the Father to create the world, and
God the Son to die for it. Nor is this all. There are
many other ways whereby it manifests itself as well as
these, there being still something infinite in it behind :
In its laws, in its tenderness, in its provisions, in its
caresses, in its joys as well as in its hazards, in its
honours as well as in its cares : nor does it ever cease
^^11 it has poured out itself in all its communications.
In all which it ever rights and satisfies itself ; for above
all things in all worlds it desires to be m agnified^ and
taketh pleasure in being glorified before its object. For
which cause also it does all those things, which magnify
its object and increase its happiness.
1:1'
63
Whether Love principally intends its own glory or
its objects, happiness is a great question, and of the
more importance, because the right orderi];ig of our own
284
r.)
affections depends much upon the solution of it. For
on the one side, to be self-ended is mercenary and base
\ and slavish ; and to do all things for one's own glory
L^ is servile, and vainglory. On the other God doth all
,\'^t.^ things for Himself, and seeketh His glory as His last
"^ r \end, and is Himself the end whom He seeks and attains
C^ \ ' iin all His ways. How shall wc reconcile this riddle ?
^ -^^ or untie this knot ? For some men have taken occa-
n.
'h '\ sion hereby seeing this in Love, to affirm that there is
^C ^ no true love in the world, but it is all self-love what-
soever a man doth. Implying also that it was self-love
in our Saviour that made Him to undertake for us.
Whereupon we might justly question, whether it were
"bore for his own ends, or more for ours ? As also
whether it were for His own end that God created the
world or more for ours ? For extraordinary much of
our duty and felicity hangeth upon this point : and
whatsoever sword untieth this Gordian knot, will open
a world of benefit and instruction to us.
64
God doth desire glory as His sovereign end, but true
glory. From whence it foUoweth that He doth
sovereignly and supremely desire both His own glory
and man's happiness. Though that be miraculous, yet
it is very plain. For true glory is to love another for
his own sake, and to prefer his welfare and to seek his
happiness. Which God doth because it is true glory.
So that He seeks the happiness of Angels and Men as
His last end, and in that His glory <: to wit. His true
2S$
glory. False and vam glory is inconsistent with His
nature, but true glory is the very essence of His being.
Which is Love unto His beloved, Love unto Himself,
Love unto His creatures.
65
How can God be Love unto Himself, without the
imputation of self-love ? Did He love Himself under
^any other notion than as He is the lover of His beloved :
there might be some danger. But the reason why He
loves Himself being because He is Love, nothing is more
\ glorious than His self-love. For He loves Himself
Vbecause He is infinite and eternal Love to otheriu
['because He loves Himself He cannot endure that
\ His love should be displeased. And loving others
^ vehemently and infinitely all the love He bears to
Himself is tenderness towards them. All that wherein
He pleaseth Himself is delightful to them : He mag-
nifieth Himself in magnifying them. And in fine. His
love unto Himself is His love unto them, and His love
I unto them is love unto Himself. They are individually
I one, which it is very amiable and beautiful to behold,
i because therein the simplicity of God doth evidently
\appear. The more He loveth them, the greater He is
and the more glorious. The more He loveth them, the
^ore precious and dear they are to him. The more He
^oveth them, the more joys and treasures He possesSeth.
The more He loveth them the more He delighteth in
their felicity. The more He loveth them, the more He
286
i^ejoiceth in all His works for serving them : and in all
His kingdoms for delighting them. And being Love to
them the more He loveth Himself, and the more jealous
He is lest Himself should be displeased, the more He
loveth and tendereth them and secureth their welfare.
And the more He desires His own glory, the more good
He doth for them, in the more divine and genuine
manner. You must love after His similitude.
66
He from whom I derived these things delighted
always that I should be acquainted with principles
ifaat would make me fit for all ages. And truly in Love
I there are! enough of them. For since Nature never
1 created anything in vain, and love of all other is
the most glorious there is not any relic or parcel of that
^hat shall be unused. It is not like gold made to be
(buried and concealed in darkness, but like the sun to
commimicate itself wholly in its beams unto all. It is
more excellent and more communicative. It is hid in a
centre and nowhere at all, if we respect its body. But
if you regard its soul, it is an interminable sphere,
which as some say of the sun, is infinities infinita, in the
extension of, its beams, being equally vigorous in all
places, equally near to all objects, equally acceptable to
all persons, and equally abundant in all its overflowing :
Infinitely everywhere. This of naked and divested
I Love in its true perfection. Its own age is too little to
\ contain it, its greatness is spiritual, like ttie Deity's. It
287
filleth the world, and exceeds what it filleth. It is
present with all obje<;t5, and tastes all excellencies, and
meeteth the infiniteness of God in everything. So that
in length it is infinite as well as in breadth, being equally
vigorous at the utmost bound to which it can extend as
here, and as wholly there as here, and wholly every-
where. Thence also it can see into further spaces,
things present and things to come ; height and depth
being open before it, and all things in Heaven, Eternity,
and Time, equally near.
67
Were not Love the darling of God, this would be a
rash and a bold sally. But since it is His Image, and
the Love of God, I may almost say the God of God,
because His beloved, all this happeneth imto Love.
And this Love is your^ true self when you are in act
what you are in power : the great Dasmon of the
world, the End of all things, the desire of Angels and
of all nations. A creature so glorious, that having seen
it, it puts an end to all curiosity and swallows up all
admiration. Holy, wise, and just towards all things,
blessed in aU things, the Bride of God, glorious before
all. His offspring and first bom, and so like Him, that
being described, one would think it He. I should be
afraid to say all this of it, but that I know Him, how
He deh'ghteth to have it magnified : And how He hath
magnified it infiiutely before because it is His bride and
first-born^ I will speak only a little of its violence tod
288
vigour fafar off. It can love an act of virtue in the
utmost Indies, and hate a vice in the highest heavens.
It can see into hell and adore the justice of God among
the damned ; it can behold and admire His Love from
everlasting. It can be present with His infinite and
eternal Love, it can rejoice in the joys which it f oreseeth :
Can Love Adam in Eden, Moses in the wilderness,
Aaron in the tabernacle, p^vidJntefQ ^e th^ A rk. S. Paul
among the nations, and Jesus either in the manger or
on the Cross : All these it can love with violence. And
when it is restored from all that is terrene and sensual
to its true spiritual being, it can love these, or any of
these, as violently as any person in the living age.
68
Shall it not love violently what God loveth, what
Jesus Christ loveth, what all Saints and Angels love ?
Moses glorified God in a wonderful manner ; he
prophesied of Christ, he plagued the Egyptians, he
brought the IsraeHtes out of the land of Egypt, he
guided them in the wilderness, he gave us the law, he
loved the people more than his own life : yea, than his
own self and all the possible glory that might have
accrued to him. And what shall we think of Christ
Himself ? Shall not all our love be where He is ? Shall
it not wholly follow and attend Him ? Yet shall it not
forsake other objects, but love them all in Him, and
Him in them, and them the more because of Him, and
Him the more because of them ; for by Him it is re-
T 289
1
\
deemed to them. So that as God is omnipresent our
love shall be at once with all : that is we : having these
strengths to animate and quicken our affection.
69
To love one person with a private love is poor and
miserable : to love all is glorious. To love all persons
in all ages, all angels, all worlds, is Divine and
Heavenly. To love all cities and all kingdoms, all kings
and all peasants, and every person in all worlds vrith a
natural intimate familiar love, as if him alone, is Blessed.
This makes a man effectually blessed in all \^orlds, a
delightful Lord of all things, a glorious friend to all
persons, a concerned person in all transactions, and
ever present with all affairs. So that he must ever be
filled with company, ever in the midst of all nations,
ever joyful, and ever blessed. The greatness of this
man*s love no man can measure j it is stable like the Sun,
it endureth for ever as the Moon, it is a faithful witness
in Heaven. It is stronger and more great than all private*
affections. It represenieth every person in t he light
of Eternity, and loveth him with the love of all worlds,
with a love conformable to God's, guided to the same
ends, and founded upon the same causes. Which how-
ever lofty and divine it is, is ready to humble~ itself into
the dust to serve the person beloved. And hy how
much the more sublime and glorious it is, is so much
the more sweet and truly delightful : Majesty and
Pleasure concurring together.
290
70
Now you may see what it is to be a Son of God more
clearly. Love in its glory is the friend of the most
High. It was begotten of Him, and is to sit in His
Throne, and to reign in communion with Him. It is to
please Him and to be pleased by Him, in all His
works, ways, and operations. It is ordained to hold
an eternal correspondence with Him in the highest
Heavens. It is here in its infancy, there in its man-
hood and perfect stature. He wills and commands that
it should be reverenced of all, and takes pleasure
to see it admired in its excellencies. If Love thus dis-
played be so glorious a being, how much more glorious
and great is He that is sovereign Lord of all Lords, and
the Heavenly King of all these ? So many monarchs
under one Supreme mightily set forth the glory of His
Kingdom. If you ask by what certainty, or by what
rules we discover this ? As by the seed we conjecture
what plant will arise, and know by the aconi what tree
wUr grow Jorth, or by the eagle's egg what kind oif bird";
so do we by the powers of the soul upon Earth, know
what kind of Being, Person, and Glory it will be in the
Heavens. It§_Umd_and latent power shall be turned
^into Act, its inclinations shall be completed, and its capa-
cities filled, for by this means iis it made pei^ect. A
3pintuaLKiag.isan eternal Spirit. Love in the abstract
is a soul exerted. Neither do you.^teem yourself to
be smy other thamXove alone. CgodJsLa^e^y^ you
are never like Him till you are so : Love^tosiU objects
in like manner.
991
71
To sit in the Throne of God is the most supreme
estate that can befall a creature. It is promised in
the Revelations. But few understand what is promised
there, and but few believe it.
72
To sit in the Throne of God is to inhabit Eltemitj.
To reign there is to be pleased with all things in
Heaven and Earth from everlasting to everlasting, as if
we had the sovereign disposal of them. For He is to
dwell in us, and we in Him, because He livetli in our
knowledge and we in His. His will is to be in our will,
and our will is to be in His will, so that both being joined
and becoming one, we are pleased in all His vrorks as
He is ; and herein the Image of God perfectly consisteth.
No artist maketh a Throne too wide for the person.
God is the greatest and divinest artist. Thrones
proper and fit for the persons, are always prepared by
the wisest Kings. For little bodies, bodily thrones : for
Spirits, invisible. God's Throne is His omnipresence,
and that is infinite, who dwelleth in Himself, or in that
Light which is inaccessible. The Omnipresence there-
fore, and the Eternity of God are our Throne, wherein
we are to reign for evermore. His infinite and eternal
Love arc the borders pf it, which everywhere we are
to meet, and everywhere to see for evermore. In this
Throne our Saviour sitteth, who is the Alpha and
!
Omega, the first and the last^ the Amen, and the faith'
Jul witness who said, The Glory which Thou hast given
me, I have given them, that they may be one^ as we are one.
In Him the fulness of tlu Godhead dwelleth bodily. If
I that be too great to be applied to men, remember what
' follows, His Church is the fulness of Him that filleth all ifi
all. The fulness of the Godhead dwelleth in Him for
our sakes. And if yet it seemeth too great to be
enjoyed : by the surpassing excellency of His Eternal
I Power, it is made more than ours. For in Him we
shall more enjoy it than if it were infinitely and wholly
all in ourselves.
73
If anything yet remaineth that is dreadful, or terrible
or doubtful, that seemeth to startle us, there is more
behind that will more amaze us. For God is infinite in
the expression of His Love, as we shall all find to our
eternal comfort. Objects are so far from diminishing,
1 that they magnify the faculties of the soul beholding
\ them. A sand in your conception conformeth your
} soul, and reduceth it to the size and similitude of a sand.
^ A tree apprehended is a tree in your mind ; the whole
(
I
i hemisphere and the heavens magnify your soul to the
^ wideness of the heavens ; all the spaces above the
■ heavens enlarge it wider to their own dimensions.
And what is without limit maketh your conception
i illimited and endless. The infinity of God is infinitely
profitable as well as great : as glorious as incompre-
293
hensible : so far from straitening that it magnifieth
all things. And must be seen in you, or God will be
absent : Nothing less than infinite is God, and as
finite He cannot be enjoyed.
74
But what is there more that will more amaze us 7 Can
anything be behind such glorious mysteries ? Is God
more Sovereign in other excellencies ? Hath He showed
Himself glorious in anything besides ? Verily there is
no end of all His greatness, His understanding is infinite,
and His ways innumerable. How precious^ saith the
y^salmist, are Thy thoughts to me, O God; when I would
count them they are more than can be numbered. There is
no man that reckoneth them up in order unto Thee. O my
iLord I will endeavour it : and I will glorify Thee for
evermore. The most perfect laws are agreeable only
ito the most perfect creatures. Since therefore Thy
{laws are the most perfect of all that are possible, so are
/Thy creatures. And if infinite power be whoUy
expressed O Lord, what creatures ! what creatures
shall we become ! What Divine, what illustrious
Beings ! Souls worthy of so great a love, blessed
forever. Made worthy, though not found, for Love
either findeth or maketh an object vorthy of itself.
For which cause Picus Mirandula admirably saith, in his
tract De Dignitate Hominis^ I have read in the monu-
ments of Arabia, that Abdala, the Saracen, being asked,
Quid in hac quasi mundanA Scend admirandum maxime
294.
f spectaretur ? What in this world was most admirable ?
I answered, MAN : Than whom he saw nothing more
I to be admired. Which sentence of his is seconded by
( that of Mercnrins Trismegistns, Magnum, O Asciepiades,
^ Miraculum, Homo ; Man is a great and wonderfnlmiracle.
Ruminating upon the reason of these sayings, those
things did not satisfy me, which many have spoken
concerning the excellency of Human Nature. As that
man was Creaturarum Internuncius ; Superis familiaris,
Inferiorum Rex ; sensuum perspicacid, Rationis Indagine,
InteiligenticB Lumine, Naturce Interpres, Stabilis jEvi et
fluxi Temporis Interstitium, et {qd. Persce dicunt) Mundi
Copula immo Hymenceus: A messenger between the
creatures. Lord of inferior things, and familiar to those
above ; by the keenness of his senses, the piercing
of his reasons, and the light of knowledge, the inter-
preter of nature, a seeming interval between time and
eternity, and the inhabitant of both, the golden link or
tie of the world, yea, the Hymenaeus marrying the
Creator and His creatures together ; juade ,as David
witnesseth a little lower than the angels. All these
things are great, but they are not the principal : that
is, they are not those which rightly challenge the name
and title of most admirable. And so he goeth out
admiring and exceeding all that had been spoken
before concerning the excellency of man. Why do we
not rather admire the Angels and the Quires above the
Heaven? At length I seemed to understand, why
man was the most happy, and therefore the most
worthy to be admired of all the creatures : and to
295
know that estate, which in the order of things he doth
enjoy, not only above the beasts but above the stars
and that might be envied even of the stipra-celestial
spirits, which he styleth, ultra-mundanis mentibus
invidtosam.
75
The Supreme Architect and our Everlasting Father,
having made the world, this most glorious house and
magnificent Temple of His divinity, by the secret laws
of His hidden Wisdom ; He adorned the regions above
the heavens with most glorious spirits, the spheres he
enlivened with Eternal Souls, the dreggy parts of the
inferior world he filled with all kinds of herds of living
creatures. Sed Opere Consummato ; but His work
being completed. He desired some one that might
weigh and reason, and love the beauty, and admire the
vastness of so great a work. All things therefore
being (as Moses and Timaeus witness) already finished,
at last He thought of creating man. But there was
not in all the platforms before conceived any being
after whom He might form this new offspring. Nor in
all His treasures what He might give this new son by
way of inheritance, nor yet a place in all the regions
of the world, wherein this contemplator of the universe
might be seated. All things were already full, all
things were already distributed into their various
orders of supreme, middle and inferior. But it was
not the part of infinite power to fail as defective in the
296
last production ; it was not the part of infinite wisdom,
for want of council to fluctuate in so necessary an
affair ; it was not the part of infinite goodness or
sovereign love^ that he, who should be raised up to
praise the Divine Bounty in other things, should
condemn it in himself. Statuit tandem opt, Opifex^ ut cut
dart nihil proprium poterat commune esset, quod privatum
singulis fuit : The wisest and best of workmen ap-
pointed therefore, that he to whom nothing proper to
himself could be added, should have something of
all that was peculiar to everything, and therefore he
took man, the Image of all His work, and placing him
in the middle of the world, spake thus unto him, —
76
" O Adam, we have given thee neither a certain seat,
nor a private face, nor a peculiar office, that whatso-
ever seat or face or office thou dost desire thou
-mayest enjoy. All other things have a nature boimded
within certain laws ; thou only art loose from all, and
according to thy own coimcil in the hand of which I
have put thee, may'st choose and prescribe what nature
thou wilt to thyself. I have placed thee in the middle
of the world, that from thence thou mayest behold on
; every side more commodiously everything in the whole
\ world. "We have made thee neither heavenly nor
i earthly, neither mortal nor immortal, that being the
honoured former and framer of thyself, thou mayest
shape thyself into what nature thyself pleasest ! "
297
77
" O infinite UberaUty of God the Father ! O admirable
and supreme Felicity of Man ! to whom it is given to
have what he desires, and to be what he -wishes. The
brates when they are brou^t forth bring into the
world with them what they are to possess continually.
'The spirits that are above were, either from the begin-
ning or a little after, that which they are about to be to
jail Eternities. Nascenfi Homini omnigena vifie germina
indidit Pater ; God infused the seeds of every kind of
life into man : whatever seeds every one cbooseth those
spring up with him, and the fruits of those shall he
bear and enjoy. If sensual things are chosen by him,
* he shall become a beast ; if reasonable a celestial
creature ; if intellectual an Angel and a Son of God ;
; and if being content with the lot of no creatures, he
• withdraws himself into the centre of his o-wn unity,
-he shall be one Spirit with God, and dwell above all in
!the solitary darkness of His Eternal Father."
78
This Picus Mirandula spake in an oration made before
a most learned assembly in a famous tmiversity. Any
man may perceive that he permitteth his fancy to
wander a little wantonly after the manner of a poet :
but most deep and serious things are secretly hidden
under his free and luxuriant language. The changeable
power he ascribeth to man is not to be referred to his
298
body, for as he wisely saith, neither doth the bark make
a plant, but its stupid and nothing-perceiving nature :
neither doth the skin make a beast, but his brutish and
sensual nature, neither doth separation from a body
make an Angel but his Spiritual intelligence. So neither
doth his rind or coat or skin or body make a man to be
this or that, but the interior stupidness, or sensuality, or
angelical intelligence of his soul, make him accordingly
a plant, a beast, or an Angel. The deformity or
excellency is within.
79
Neither is it to be believed, that God filled all the
world with creatures before he thought of man : but by
that little fable he teacheth us the excellency of man.
Man is the end, and therefore the perfection of all the
creatures ; but as Eusebius Pamphilus saith (in the
Nicene Coimcil), he was first in the intention, though
last in the execution. All Angels were spectators as
well as he, all Angels were free agents as well as he :
as we see by their trial, and the fall of some ; all angels
were seated in as convenient a place as he. But this is
true, that he was the end of all and the last of all : and
the comprehensive head and the bond of all, and in that
more excellent than all the Angels. As for whom the
visible and invisible worlds were made, and to whom all
creatures ministered : as one also, that contained more
species in his nature than the Angels, which is not as
some have thought derogatory, but perfective to his
299
being : It is true also that God hath prevented him,
and satisfied all wishes, in giving him such a being as
he now enjoyeth. And that for infinite reasons it was
best that he should be in a changeable estate, and have
power to choose what himself listed : For he may so
choose as to become one Spirit with God Almighty.
80
By choosing a man may be tmned and converted into
Love. Which as it is an universal sim filling and shin-
ing in the Eternity of God, so is it infinitely more
glorious than the Sim is, not only shedding abroad more
amiable and delightful beams, illuminating and comfort-
ing all objects : yea glorifying them in the supreme and
sovereign manner, but is of all sensibles the most quick
and tender, being able to feel like the long-legged
spider, at the utmost end of its divaricated feet ; and to
be wholly present in every place where any beam of
itself extends. The sweetness of its healing influences
is inexpressible. And of all beings such a being would
I choose to be for ever : One that might inherit all in
the most exquisite manner, and be the joy of all in the
most perfect measure.
81
Nazianzen professed himself to be a lover of right
reason, and by it did undertake even to speak oracles.
Even so may we by the Reason discover all the
30Q
mysteries of heaven. And what our author here
observeth, is very considerable, That man by retiring
from all externals and withdrawing into himself in the centre
of his own unity becometh most like unto God. What
Mercurius said in the dialogue is most true, Man is of
all other the greatest miracle^ yea verily^ should all the
miracles that ever were done be drawn together^ Man is a
miracle greater than they. And as much may be
written of him alone as of the whole world. The
dividing of the sea, the commanding of the sim, the
making of the world is nothing to the single creation of
one soul : There is so much wisdom and power ex-
pressed in its faculties and inclinations. Yet is this
greatest of all miracles imknown because men are
addicted only to sensible: and visible things. So great
a world in explication of its parts is easy : but here the
dimensions of innumerable worlds are shut up in a
centre. Where it should lodge such innumerable
objects, as it doth by knowing, whence it should derive
such infinite streams as flow from it by Loving, how it
should be a mirror of all Eternity, being made of
nothing, how it should be a f oimtain or a sim of Eternity
out of which such abimdant rivers of affection flow,
it is impossible to declare. But above all how, having
no material or bodily existence, its substance, though
invisible, should be so rich and precious. The con-
sideration of one Soul is sufficient to convince all the
Atheists in the whole world.
301
82
The abundance of its beams, the reality of its beams,
the freedom of its beams, the excellency and value of
its beams are all transcendent. They shine upon all
the things in Heaven and Elarth and cover them all
with celestial waters : waters of refreshment, beams of
comfort. They flow freely from a mind desiring to be
obedient, pleasing and good. The soul commtmicates
itself wholly by them : and is richer in its conmnmica-
tions than all odors and spices whatsoever. It con-
taineth in its nature the influences of the stars by way
of eminence, the splendour of the sim, the verdure of
trees, the value of gold, the lustre of precious stones, the
sense of beasts and the life of Angels : the fatness of
feasts, the magnificence of palaces, the melody of music,
the sweetness of wine, the beauty of the excellent, the
excellency of virtue, and the glory of cherubims. The
harmony and the joys of Heaven appear in Love, for
all these were made for her, and all these are to be
enjoyed in her.
83
Whether it be the Soul itself, or God in the Soul, that
shines by Love, or both, it is difficult to tell : but
certainly the love of the Soul is the sweetest thing in
the world. I have often admired what should make i^
so excellent. If it be God that loves, it is the shining of
His essence ; if it be the Soul, it is His Image : if it be
both, it is a double benefit.
302
84
That God should love in the Soul is most easy to
believe, because it is most easy to conceive. But it is a
greater mystery that the Soul should love in itself. II
God loveth in the Soul it is the more precious, if the
Soul loveth it is the more marvellous* If you ask how
a Soul that was made of nothing can return so many
flames of Love ? Where it should have them, or out of
what ocean it should commtmicate them ? it is impos-
sible to declare — (For it can return those flames upon
all Eternity, and upon all the creatures and objects in
it) — unless we say, as a mirror retumeth the very self-
same beams it receiveth from the Sun, so the Soul
returneth those beams of love that shine upon it from
6od. For as a looking-glass is nothing in comparison
of the world, yet containeth all the world in it, and
seems a real fountain of those beams which flow from
it, so the Soul is nothing in respect of God, yet all
Eternity is contained in it, and it is the real fountain of
that Love that proceedeth from it. They are the sun-
beams which the glass retumeth : yet they flow from
the glass and from the Sun within it. The mirror is the
well-spring of them, because they shine from the Sim
within the mirror, which is as deep within the glass
as it is high within the Heavens. And this showeth
the exceeding richness and preciousness of love, it is
the love of God shining upon, and dwelling in the Soul.
For the beams that shine upon it reflect upon others
and shine from it.
303
85
That the Soul shineth of itself is equally manifest, for
it can love with a love distinct from God's. It can love
irregularly ; and no irregular love is the love of God.
It can forbear to love while God loveth. It can love
while God forbeareth. It can love a wicked man,
wickedly and in his wickedness. This shows plainly
that it can love regularly, with a love that is not merely
the reflection of God's. For which cause it is not
called a mirror, but esteemed more, a real fountain.
Cant. : My love is a spring shut up^ a fountain sealed. That
is, shut up like a letter, and concealed yet : but in the
Kingdom of Heaven, her contents and secrets shall be
known, and her beauty read of all men. Her own
waters whence she should receive them : it is most
admirable, considering the reality and beauty of them.
But in this God hath magnified His infinite power, that
He hath made them. Made them freely, made them
her own, out of herself to flow from her : creatures
as it were to which herself gives their existence. For
indeed she could not love, were not her beams of love
her own. Before she loves they are not, when she
loves they are. And so she gives them their being.
Being Good herself because she can love : Who else
would be a dry and withered stick, having neither life
nor value. But now she can exalt a creature above all
the things in Heaven and Earth, in herself : esteem it
most dear, admire it, honour it, tender it, desire it,
delight in it, be united to it, prefer it, forsake all things
304
for it, give all things to it, die for it. It can languish
after it when absent ; take pleasure in it when present ;
rejoice in its happiness, live only to it, study to please
it, delight in suffering for it, feed it with pleasures,
honours, and caresses, do all things for its sake, esteem
gold and pearl but dross in comparison, lay crowns and
sceptres at its feet, make it a lord of palaces, delight in
its own beauties, riches, and pleasures, as they feed
only and satisfy its beloved ; be ravished with it. It
can desire infinitely that good things should be added
to it. And an this shall we enjoy in every soul in the
Kingdom of Heaven. All there being like so many
Suns shining upon one. All this goodness is so like
God's, that nothing can be more. And yet that it is
distinct from His, is manifest because it is the return or
recompense of it : the only thing which for and above
all worlds He infinitely desires.
86
Here upon Earth souls love what God hates, and
hate what God loves. Did they keep their eye open
always upon what He loves, and see His love to them,
and to all, they could not choose but love as He does.
And were they mirrors only that return His love, one
would think it impossible, while He shines upon them,
to forbear to shine, but they are like the eye, mirrors
with lids, and the lid of ignorance or inconsideration
interposing, they are oftentimes eclipsed or shine only
through some crannies ; so that here upon earth
u 30s
liaving free power to hold open or shut their lids, to
send or torn away their beams, they may love me or
forbear. The loss of their love is an evil past imagina-
tion, for it is the removal of the end of Heaven and
Earth, the extinction of a Sun infinitely more glorious
than that in the Heavens. The Sun was made to serve
this more divine and glorious creature. The love of
this creature is the end of Heaven and Earth, because
the end for which Heaven and Earth were made was
for it. And in recompense for all that God hath done
for it it is to love me. So that God hath Glorified me,
by giving me a communion with Himself in the end for
which the world was made. And hath made that
creature to love me, and given me so great a certainty
of its love and title to it, that first it must cease to love
itself, or to love God before it bereave me. It must
cease to be wise, and forfeit all its interest in Heaven
and Earth, before it can cease to love me. In doing it,
it ruins itself nd apostatizeth from all its happiness.
87
In the estate of innocency the love of man seemed
nothing but the beams of love reverted upon another^
For they loved no person but of whom he was beloved.
All that he loved was good, and nothing evil. His
love seemed the goodness of a being expressed in the
Soul, or apprehended in the lover, and returned upon
itself. But in the estate of misery (or rather Grace), a
soul loves freely and purely of its own self, with God's
06
love, things that seem incapable of love, naught and
evil. For as God showed His eternity and omnipotency
in that He could shine upon nathing and love an
object when it was nought or evil ; as He did Adam
when He raised him out of nothing, and mankind when
He redeemed them from evil : so now we can love
sinners, and them that deserve nothing at our hands.
Which as it is a Diviner Love and more glorious than
the other, so were we redeemed to this power, and it
was purchased for us with a greater price.
88
It is a generous and heavenly principle, that where a
benefit is fairly intended we are equally obliged for the
intention or success. He is an imgrateful debtor, that
measureth a benefactor by the success of his kindness.
A clear soul and a generous mind is as much obliged
for the intent of his friend, as the prosperity of it : and
far more, if we separate the prosperity from the intent.
For the goodness lies principally in the intention.
Since therefore God intended me all the joys in Heaven
and Earth, I am as much obliged for them as if I
received them. Whatever intervening accident
bereaved me of them, He really intended them. And
in that I contemplate the riches of His goodness.
Whether men's wickedness in the present age, or my
own perverseness, or the fall of Adam ; He intended
me all the joys of Paradise, and all the honours in the
world, whatever hinders me. In the glass of His
507
intention therefore I enjoy them all : and I do confess
my obligation. It is as great as if nothing had
intervened, and I had wholly received them. Seeing
and knowing Him to be infinitely wise and great and
glorious, I rejoice that He loved me, and confide in His
love. His goodness is my sovereign and supreme
delight. That God is of such a nature in, Himself is
my infinite treasure. Being He is my friend, and
delighteth in my honour, though I rob myself of all my
happiness. He is justified. That He intended it, is His
grace and glory. But it animates me, as well as
comforts me, to see the perfection of His Love towards
me. As things stood. He used power enough before
the fall to make me happy. If He refuseth to use any
more since the fall, I am obUged. But He hath used
more. New occasions begot new abilities. He re-
deemed me by His Son. If He refuseth to use any
more, I cannot complain. If He refuseth to curb my
perverseness unless I consent, His love was infinitely
showed. He desireth that I should by prayers and
endeavours clothe myself with grace. If in default of
mine, He doth it Himself, freely giving His Holy Spirit
to me, it is an infinite mercy, but infinitely new and
superadded. If He refuseth to overrule the rebellion
of other men, and to bring me to Honour, notwithstand-
ing their malice ; or refuseth to make them love me,
whether they will or no, I cannot repine. By other
signs, He hath plainly showed, that He loveth me
infinitely, which is enough for me, and that He desireth
my obedience.
308
89
This estate wherein I am placed is the best for me :
tho' encompassed with difficulties. It is my duty to
think so, and I cannot do otherwise. I cannot do
otherwise without reproaching my Maker : that is,
without suspecting, and in that offending His goodness
and Wisdom. Riches are but tarnish and gilded
vanities, honours are but airy and empty bubbles,
affections are but winds, perhaps too great for such a
ship as mine, of too light a ballast : pleasures, yea, all
these, are but witches that draw and steal us away
from God ; dangerous allurements, interposing screens,
unseasonable companions, counterfeit realities, honied
poison, cumbersome distractions. I have found them
so. At least they lull us into lethargies : and we need
to be quickened. Sometimes they puff us up with vain-
glory and we need to be humbled. Always they delude
us if we place any confidence in them, and therefore it
is as good always to be without them. But it is as good
also, were it not for our weakness, sometimes to have
them, because a good use may be made of them. And
therefore they are not to be contemned when God doth
offer them. But He is to be admired that maketh it
good on both sides, to have them, and to be without
them. Riches are not to be hated, nor coveted : but I
am to bless God in all estates. Who hath given me the
world, my Soul, and Himself : and ever to be great in
the true treasures. Riches are good, and therefore is it
good sometimes to want them that we might shew our
309
obedience and resignation to God, even in being without
those things that are good, at His appointment : and
that also we might clothe ourselves with patience and
faith and courage, which are greater ornaments than
gold and silver, and of greater price: and that shall
stand us instead of all the splendour of alms deeds.
Assure yourself, till you prize one virtue above a trunk
of money you can never be happy. One virtue before
the face of God, is better than all the gold in the whole
world.
90
Knowing the greatness and sweetness of Love, I can
never be poor in any estate. How sweet a thing is it
as we go or ride, or eat or drink, or converse abroad to
remember that one is the heir of the whole world, and
the friend of God ! That one has so great a friend as
God is : and that one is exalted infinitely by all His
Laws ! That all the riches and honours in the world
are ours in the Divine Image to be enjoyed ! That a
man is tenderly beloved of God and always walking in
His Father's Kingdom, under His wing, and as the
apple of His eye ! Verily that God hath done so much
for one in His works and laws, and expressed so much
love in His word and ways, being as He is Divine and
infinite, it should make a man to walk above the starsi
and ^eat him in the bosom of Men and Angels. It
should always fill him with joy, and triumph, and lift
him up above crowns and empires.
310
91
That a man is beloved of God, should melt him all
into esteem and holy veneration. It shonld make him
so courageous as an angel of God. It should make him
delight in calamities and distresses for God's sake. By
/giving me all things else, He hath made even afflictions
*\ themselves my treasures. The sharpest trials, are the
finest furbishing. The most tempestuous weather is
the best seed-time. A Christian is an oak flourishing
lin winter. God hath so magnified and glorified His
/servant, and exalted him so highly in His eternal bosom,
\that no other joy should be able to move us but that
/alone. All sorrows should appear but shadows, beside
ithat of His absence, and all the greatness of riches
Ud estates swaUowcd up in the light of His favour.
Incredible Goodness lies in His Love. And it should
be joy enough to us to contemplate and possess it. He
is poor whom God hates : 'tis a true proverb. And
besides that, we should so love Him, that the joy alone
of approving ourselves to Him, and making ourselves
amiable and beautiful before Him should be a continual
feast, were we starving. A beloved cannot feel hunger
in the presence of his beloved. Where martyrdom is
pleasant, what can be distasteful. To fight, to famish,
to die for one's beloved, especially with one's beloved,
and in his excellent company, imless it be for his trouble,
is truly delightful. God is always present, and always
seeth us.
3!l
92
Knowing myself beloved and so glorified of God
Almighty in another world, I ought to honour Him in
rthis always, and to aspire to it. At midnight will I rise
to give thanks unto Thee because jof Thy righteous
judgments. Seven times a day will I praise Thee, for
Thy glorious mercy. Early in the morning will I bless
Thee, I will triumph in Thy works, I will delight in
!Thy law day and night ; at evening will I praise Thee.
I will ever be speaking of Thy marvellous acts, I will
tell of Thy greatness, and talk of the glorious majesty
of Thy excellent Kingdom ; these things ought ever to
breathe in our souls. We ought to covet to live in
private, and in private ever to overflow in praises. I
will boast in Thee all the day long, and be glad in the
Lord. My exceeding joy, my life, my glory, what shall
I render to Thee, for all Thy benefits ? I will sing and
be glad. Let all nations sing unto Him, for He covereth
the earth as it were with a shield. My lips shall be
fain when I sing unto Thee, and my soul, O Lord,
which Thou hast redeemed. God is unseen till He be
so known : and David's Spirit an inscrutable mystery,
till this is experienced.
93
Our friendship with God ought to be so pure and so
clear, that nakedly and simply for His Divine Love, for
His glorious works, and blessed laws, the wisdom of
His counsels, His ancient ways and attributes towards
312
us, wc should ever in public endeavour to honotu* Him,
Always taking care to glorify Him before men : to speak
of His goodness, to sanctify His name, to do those thmgs
that will stir up others, and occasion others to glorify
Him. Doing this so zealously that we would not for-
bear the least act wherein we might serve Him for all
worlds. It ought to be a firm principle rooted in us,
that this life is the most precious ^ason in all Eternity,
because all Eternity dependeth onW. Jfow we may do
those actions which hereafter we shall never have
occasion to do. And now we are to do them in another
manner, which in its place is the most acceptable in all
worlds : namely, by faith and hope, in which God
infinitely delighteth, with difficulty and danger,
which God infinitely commiserates, and greatly esteems.
So piecing this life with the life of Heaven, and seeing
it as one with all Eternity, a part of it, a life within it :
Strangely and stupendously blessed in its place and
season.
j Having once studied these principles you are eternally
j to practise them. You are to warm yourselves at these
\ fires, and to have recourse to them every day. When
i you think not of these things you are in the dark. And
if you would walk in the light of them, you must
] frequently meditate. These principles are like seed
in.the ground, they must continually be visited with
heavenly influences, or else your life will be a barren
3«3
field. Perhaps they might be cast into better framCi
and more curiously expressed ; but if well cultivated
they will be as fruitful, as if every husk were a golden
rind. It is the substance that is in them that is produc-
tive of joy and good to all.
95
It is an indelible principle of Eternal truth, that
practice and exercise is the Life of all. Should God
give you worlds, and laws, and treasures, and worlds
upon worlds, and Himself also in the Divinest manner,
if you will be lazy and not meditate, you lose all. The
soul is made for action, and cannot rest till it be employed.
Idleness is its rust. Unless it will up and think and taste
and see, all is in vain. Worlds of beauty and treasure
and felicity may be round about it, and itself desolate.
If therefore you would be happy, your life must be as
full of operation as God of treasure. Your operation
shall be treasure to Him, as His operation is delightful
to you.
96
To be acquainted with celestial things is not only to
know them, but by frequent meditation to be familiar
with them. The effects of which are admirable. For
by this those things that at first seemed uncertain
become evident, those things which seemed remote
become near, those things which appeared like shady
3H
clouds become solid realities : finally, those things which
seemed impertinent to us and of little concernment,
appear to be our own, according to the strictest rules of
propriety and of infinite moment.
97
General and public concernments seem at first
unmanageable, by reason of their greatness ; but in the
soul there is such a secret sufficiency, that it is able
upon trial, to manage all objects with equal ease ; things
infinite in greatness as well as the smallest sand. But
this secret strength is not found in it, but merely upon
experience, nor discerned but by exercise. The eternity
of God Himself is manageable to the understanding,
and may be used in innumerable ways for its benefit ;
so may His almighty power, and infinite goodness.
His omnipresence and immensity, the wideness
of the world, and the multitude of Kingdoms.
Which argueth a peculiar excellency in the soul,
because it is a creature that can never be exceeded.
For bodily strength by this is perceived to be finite,
that bulk is imwieldy, and by the greatness of its object
may easily be overcome. But the soul through God that
strengthened her is able to do all things. Nothing is
too great, nothing too heavy, nothing imwieldy ; it
can rule and manage anything with infinite advantage.
3^5
98
Because the strength of the soul is spiritual it is
generally despised : but if ever you would be Divine,
you must admit this principle : That spiritual things
are the greatest, and that spiritual strength is the most
excellent, useful, and delightful. For which cause it is
made as easy as it is endless and invincible. Infinity
is but one object, almighty power is another, eternal
wisdom is another which it can contemplate ; from
infinity it can go to power, from power to wisdom, from
wisdom to goodness, from goodness to glory, and so to
blessedness, and from these to any object or all what-
soever, contemplating them as freely as if it had never
seen an object before. If any one say, that though it
can proceed thus from one object to another, yet it can-
not comprehend any one of them, all I shall answer is
this. It can comprehend any one of them as much as a
creature can possibly do : and the possibility of a
creature dependeth purely upon the power of God :
for a creature may be made able to do all that which
its Creator is able to make it to do. So if there be any
defect in His power there must of necessity a limit
follow in the power of His creature, which even God
Himself cannot make a creature to exceed. But this,
you will say, is an argimient only of what may be, not
of what is. Though considering God's infinite love,
it is sufficient to show what is possible ; because His
love will do all it can for the glory of itself and its
object : yet further to discover what is, we may add
Ji6
this, that when a sotil hath contemplated the Infinity of
God, and passeth from that to another object, all that it
is able to contemplate on any other it might have added
to its first contemplation. So that its liberty to con-
template all shows its illimitedness to any one. And
tnily I think it pious to believe that God hath without
a metaphor infinitely obliged us.
99
The reason why learned men have not exactly
measured the faculties of the soul, is because they know
not to what their endless extent should serve. For till
we know the universal beauty of God's Kingdom, and
that all objects in the omnipresence are the treasures
of the soul, to enquire into the sufficiency and extent
of its powers is impertinent. But when we know this,
nothing is more expedient than to consider whether a soul
be able to enjoy them. Which if it be, its powers must
extend as far as its objects. For no object without the
sphere of its power, can be enjoyed by it. It cannot
be so much as perceived, much less enjoyed. From
whence it will proceed, that the soul will to all Eternity
be silent about it. A limitation of praises, and a parsi-
mony in love following hereupon, to the endangering
of the perfection of God's Kingdom.
100
Upon the infinite extent of the understanding and
affection of the soul, strange and wonderful things will
317
follow : 1. A manifestation of God's infinite love.
2. The possession of infinite treasures. 3. A return of
infinite thanksgivings. 4. A fulness of joy which no-
thing can exceed. 5. An infinite beauty and greatness
in the soul. 6. An infinite beauty in God's Kingdom.
7. An infinite union between God and the soul (as
well in extent, as fervour). 8. An exact fitness between
the powers of the soul, and its objects : neither being
desolate, because neither exceedeth the other. 9. An
infinite glory in the commimion of Saints, every one
being a treasure to all the residue and enjoying the
residue, and in the residue all the glory of all worlds.
10. A perfect indwelling of the soul in God, and God in
the soul. So that as the fulness of the Godhead dwelleth
in our Saviour, it shall dwell in us ; and the Church
shall be the fulness of Him that f illeth all in all : God
being manifested thereby to be a king infinitely greater,
because reigning over infinite subjects. To Whom be
all glory and dominion for ever and ever. Amen.
318
THE FIFTH CENTURY
THE objects of Felicity, and the way of enjoying them,
are two material themes ; wherein to be instructed is
infinitely desirable, because as necessary as profitable.
Whether of the two, the object or the way be more
glorious, it is difficult to determine. God is the object,
and God is the way of enjoying. God in all His excel-
lencies, laws, and works, in all His ways and coimsels is
the sovereign object of all Felicity. Eternity and Time,
Heaven and Earth, Kingdoms and Ages, Angels and
Men are in Him to be enjoyed. In Him the Foimtain,
in Him the End, in Him the Light, the Life, the Way,
in Him the glory and crown of all. Yet for distinction
sake we will speak of several eminent particulars,
beginning with His attributes.
2
The Infinity of God is our enjoyment, because it is
the region and extent of His dominion. Barely as it
319
comprehends infinite space, it is infinitely deli^tful ;
because it is the room and the place of our treasures,
the repository of joys, and the dwelling place, yea the
seat and throne, and Kingdom of our souls. But as it
is the Light wherein we see, the Life that inspires us,
the violence of His love, and the strength of our enjoy-
ments, the greatness and perfection of every creature,the
amplitude that enlargeth us, and the field wherein our
thoughts expatiate without limit or restraint, the ground
and foundation of all our satisfactions, the operative
energy and power of the Deity, the measure of our
delights, and the grandeur of our soul, it is more our
treasure, and ought more abundantly to be delighted in.
It surroundeth us continually on every side, it fills us,
and inspires us. It is so mysterious, that it is wholly
within us, and even then it wholly seems and is with-
out us. It is more inevitably and constantly, more
nearly and immediately our dwelling place, than our
cities and kingdoms and houses. Our bodies themselves
are not so much ours, or within us as that is. The
immensity of God is an eternal tabernacle. Why then
we should not be sensible of that as much as of our
dwellings, I cannot tell, unless our corruption and sen-
suality destroy us. We ought always to feel, admire,
and walk in it. It is more clearly objected to the eye
of the soul, than our castles and palaces to the eye of
the body. Those accidental buildings may be thrown
down, or we may be taken from them, but this can never
be removed, it abideth for ever. It is impossible not to
be within it, nay, to be so surrounded as evermore to
320
be in the centre and midst of it, wherever we can pos-
sibly remove, is inevitably fatal to every being.*
Creatures that are able to dart their thoughts into all
spaces can brook no limit or restraint ; they are infi-
nitely indebted to this illimited extent, because were there
nosuch infinity, there would be noroom for their imagina-
tions ; their desires and affections would be cooped up,
and their souls imprisoned. We see the heavens with
our eyes, and know the world with our senses. But
had we no eyes, nor senses, we should see Infinity like
the Holy Angels. The place wherein the world standeth,
were it all annihilated would still remain, the endless
extent of which we feel so really and palpably, that we
do not more certainly know the distinctions and figures
and bounds and distances of what we see, than the
everlasting expansion of what we feel and behold
within us. It is an object infinitely great and ravishing :
as full of treasures as full of room, and as fraught with
joy as capacity. To blind men it seemeth dark, but is
all glorious within^ as infinite in light and beauty as
extent and treasure. Nothing is in vain, much less
infinity. Every man is alone the centre and circum-
ference of it. It is all his own, and so glorious, that it
is the eternal and incomprehensible essence of the Deity.
A cabinet of infinite value, equal in beauty, lustre, and
* This is the reading of the original MS.; but doubtless the
author has here omitted some words which would have made
his meaning plain.
X 321
perfection to all its treasures. It is the Bosom of God,
the Soul and Security of every Creature.
Were it not for this infinity, God's bounty would of
necessity be limited. His goodness would want a re-
ceptacle for its effusions. His gifts would be confined
into narrow room, and His Almighty Power for lack of
a theatre magnificent enough, a storehouse large enough,
be straitened. But Almighty Power includes Infinity
in its own existence. For because God is infinitely able
to do all things, there must of necessity be an infinite
capacity to answer that power, because nothing itself
is an obedient subject to work upon : and the eternal
privation of infinite perfections is to Almighty Power a
Being capable of all. As sure as there is a Space
infinite, there is a Power, a Bounty, a Goodness, a
Wisdom infinite, a Treasure, a Blessedness, a Glory.
Infinity of space is like a painter's table, prepared
for the ground and field of those colours that are to be
laid thereon. Look how great he intends the picture,
so great doth he make the table. It would be an
absurdity to leave it unfinished, or not to fill it. To
leave any part of it naked and bare, and void of beauty,
would render the whole ungrateful to the eye, and
argue a defect of time or materials, or wit in the limner. "^^
As the table is infinite so are the pictures. God's ^^^
Wisdom is the art, His Goodness the will, His Word
the pencil, His Beauty and Power the colours. His
Pictures are all His Works and Creatures. Infinitely
more real and more glorious, as well as more great and
manifold than the shadows of a landscape. But the
VLife of all is, they are the spectator's own. He is in
them as in his territories, and in all these views his
own possessions.
One wotdd think that besides infinite space there
could be no more room for any treasure. Yet to show
that God is infinitely infinite, there is infinite room
besides, and perhaps a more wonderful region making
this to be infinitely infinite. No man will believe
besides the space irom. the centre of the earth to the
utmost bounds of the everlasting hills, there should be
any more. Beyond those bounds perhaps there may,
but besides all that space that is illimited and present
before us, and absolutely endless every way, where can
there be any room for more ? This is the space that
is at this moment only present before our eye, the only
space that was, or that will be, from everlasting to
everlasting. This moment exhibits infinite space, but
there is a space also wherein all moments are infinitely
exhibited, and the everlasting duration of infinite space
is another region and room of jo3rs. Wherein all ages
appear together, all occurrences stand up at once, and
the innumerable and endless myriads of years that
were before the creation, and will be after the world is
323
ended, are objected as a clear and stable object, whose
several parts extended out at length, give an mward
infinity to this moment, and compose an eternity that
is seen by all comprehensors and enjoyers.
7
Eternity is a mysterious absence of times and ages :
an endless length of ages always present, and for ever
perfect. For as there is an immovable space wherein
all finite spaces are enclosed, and all motions carried on
and performed ; so is there an immovable duration,
that contains and measures all moving durations.
Without which first the last could not be ; no more
than finite places, and bodies moving without infinite
I space. All ages being but successions correspondent
I to those parts of the Eternity wherein they abide, and
I filling no more of it, than ages can do. Whether they
I are commensurate with it or no, is difficult to deter-
I mine. But the infinite immovable duration is Eternity,
/the place and duration of all things, even of infinite
I space itself : the cause and end, the author and beauti-
l fier, the life and perfection of all.
8
Eternity magnifies our joys exceedingly, for where-
as things in themselves began, and quickly end ; before
they came, were never in being ; do service but for few
moments ; and after they are gone pass away and
leave us for ever, Eternit y retains th e mo ments of th eir
324 ' ' "
beginning and ending within itself : and from ever-
lasting to everlastin g thcysc'ttiiugs w eie" ttTtKeir fitnes
sQid places before God, and in all iQieir circumstances
^tefnally will l)e, serving' TEoi"^ in those moments
"wfierem they existed, to those intents and purposes for
whic3i they were created." The swiftest * thought is
present with Him" cleraallyT the creation and the day
of judgment. His first consultation, choice and deter-
mination, the result and end of all just now in full
perfection, ever beginning, ever passing, ever ending :
with all the intervals of space between things and
things : As if those objects that arise many thousand
years one after the other were all together. We also
were ourselves before God eternally ; and have the joy
of seeing ourselves eternally beloved and eternally
blessed, and infinitely enjoying all the parts of our
blessedness ; in all the durations of eternity appearing
at once before ourselves, when perfectly consummate in
the Kingdom of Light and Glory. The smallest thing
by the influence of eternity, is made infinite and eternal.
We pass through a standing continent or region of ages,
that are already before us, glorious and perfect while
we come to them. Like men in a ship we pass
forward, the shores and marks seeming to go back-
ward, though we move and they stand still. We are
not with them in our progressive motion, but prevent
the swiftness of our course, and are present with them
in our understandings. Like the sun we dart our rays
before us, and occupy those spaces with light and
contemplation which we move towards, but possess
32s
not with our bodies. And seeing all things in the light
of Divine knowledge, eternally serving God, rejoice
unspeakably in that service, and enjoy it all.
9
/ His omnipresence is our ample territory or field of
/ joys, a transparent temple of infinite lustre, a strong
tower of defence, a castle of repose, a btdwark of
I security, a palace of delights, an immediate help, and a
I present refuge in the needful time of trouble, a broad
and a vast extent of fame and glory, a theatre of
infinite excellency, an infinite ocean by means whereof
I every action, word, and thought is immediately
diffused like a drop of wine in a pail of water, and
everywhere present, everywhere seen and known,
infinitely delighted in, as well as filling infinite
spaces. It is the Spirit that pervades all His works,
the life and soul of the universe, that in every point of
space irom the centre to the heavens, in every kingdom
in the world, in every city, in every wilderness, in
every house, every soul, every creature, in all the
parts of His infinity and eternity sees our persons, loves
our virtues, inspires us with itself, and crowns our
actions with praise and glory. It makes our honour
infinite in extent, our glory immense, and our happiness
eternal. The rays of our light are by this means
^ darted irom everlasting to everlasting. This spiritual
/ region makes us infinitely present with God, Angels,
\ and Men in all places from the utmost bounds of the
.326
I
everlasting hills, thronghout all the unwearied durations
of His endless infinity, and gives us the sense and
feeling of all the delights and praises we occasion, as
well as of all the beauties and powers, and pleasures
and glories which God enjoyeth or createth.
10
Our Bridegroom and our King being everywhere,
our Lover and Defender watchfully governing all
worlds, no danger or enemy can arise to hurt us, but
is immediately prevented and suppressed, in all the
spaces beyond the utmost borders of those unknown
habitations which He possesseth. Delights of inestim-
able value are there preparing, for everything is present
by its own existence. The essence of God therefore
being all light and knowledge, love and goodness, care
and providence, felicity and glory, a pure and simple
act, it is present in its operations, and by those acts
which it eternally exerteth is wholly busied in all
parts and places of His dominion, perfecting and
completing our bliss and happiness.
3*7
NOTES AND REFERENCES
IT should perhaps be stated that though the origmal
manuscript of this work is written in a clear and
beautiful handwriting, it is in very small characters, and
is in some places difficult to decipher, owing to inter-
lineations, and to the fact that many words and passages
have been crossed through for omission. Had the
author lived to revise his work for publication, there
can be little doubt that he would have altered or
modified some parts of it. Little indulgence indeed is
required for it on account of the want of revision ; but
naturally there are here and there oversights, redun-*
dancies, and repetitions which would not have been
found if the author had lived to give the final touches
to his work. These defects, however, are of little con-
sequence, and such as affect only the expression, and
not the substance of the author's thought. Very few
works which have inot received the benefit of their
author's after-thoughts would bear the test of critical
examination so well as the present.
y 329
In printing this book the general principle which I
have kept in view has been to endeavour to make its
perusal as easy as possible for modem readers, while
not departing in any essential point from the original
text. I have indeed modernised the spelling through-
out in all but a few cases, since I could not see that any
advantage wotdd be gained by retaining the old ortho-
graphy. I have also modified very considerably
Traheme's punctuation, which is very peculiar, and
would, if it had been retained, have placed many
obstacles in the way of apprehending his meaning. I
have only done this, however,^, where it seemed clearly
necessary, and I have perhaps allowed the original
pimctuation to remain in some cases where it might
have been altered with advantage. Mention should
also be made of the fact that Traheme, like most
writers of his time, made abundant use of capital letters
in his works. These I have thought it best to suppress
in most cases, in accordance with the modem practice.
However, I have allowed a number of them to stand :
partly in order to preserve some traces of this charac-
teristic, and partly because in a few cases it seemed
expedient to retain them. These things, seeing that
they affect only the unessential elements of style, I
have thought it within my province to regulate ; but
otherwise I have kept strictly to the author's text,
without presuming in any way to alter or amend it.
For many of the notes which follow I have to express
my indebtedness to my friend, Mr. "W. T. Brooke. To
330
Mr. Thorn Drury also, who has read the proofs, I am
under many obligations.
Page 1. Line 1. ' An empty book is like an infant's
sonl.* Here Traheme may possibly have had
in his mind a passage in Bishop Earle's
" Microcosmography." In delineating the
character of a child, Earle says : " His soul
is yet a white paper tmscribbled with observa-
tions of the world, wherewith at length it
becomes a blurred note-book."
Page 14. Line 25. The entrance of his words.
This sentence is from Psalm cxix. 130.
Page 15. Lastlineof Med.21. "Insatiableness." This
word in Traheme's time was often used in a
good sense, and not as now exclusively in a
bad one.
Page 21. The quotation at the bottom of the page is
irom Genesis xxviii. 16. Traheme's read-
ing, however, differs somewhat irom that
of the Authorised Version, In this and in
many other cases it looks as if he trusted
to his memory only, and so was often untrue
to the letter of his text, though never to its
spirit.
Page 22. Line 13. They walk on in darkness.. This
is from Psalm Ixxxii. 5 ; as is also the quota-
tion at the end of the Meditation.
Page 27. Line 1 of Med. 40. ** Socrates was wont."
Traheme wrote first as follows : " Socrates,
33»
the glorions philosopher, was wont to say
' They were most happy,* " &c. In substitut-
ing are for were he overlooked the fact that
he was rendering the sentence ungram-
matical.
Page 40. Line 3. Where the carcase is. Matthew
xxiv. 28.
Page 41. Line 3 of Med. 59. It is an ensign. This
sentence is from Isaiah xi. 10 and 12.
Page 57. Line 6. Sweeter to me. A quotation from
Psalm xix. 10 and from cxix. 72.
Page 57. Line 17. As I have laved you — 1 John xiii.
34.
Pages 60-1. Med. 81. My goodness extendeth not,
&c. Psalm xvi. 2-3.
Page 71. Line 14. Having eyes I see not, &c. The
reference here is to Psalm cxxxv. 16-17.
Page 71. Line 20. Visit me . . . Holy Hill. Psalm
xliii. 3.
Page 72. Line 5 from bottom. * Of whom ' to end of
sentence. Cf. Ephesians iii. 15-19.
Page 73. Line 3. O Thou who ascendedst, &c. Cf.
Psalm Ixviii. 18.
Page 75. Line 19. That I may dwell, &c. John
xvii. 28.
Page 77. Line 6. We are the Sons of God, &c. Cf.
1 John iii. 2.
Page 77. Line 21. A chosen generation, &c. 1 Peter
ii.9.
332
?agc 79. Line 7, Sing the song of Moses, &c.
Revelation xv. 3.
Page 94. Line 9. The Book of The reference
here is to the apocryphal Wisdom of
Solomon xiii. 1-5.
Page 104. Med. 33. As originally written this Medita-
tion commenced thus : ' Whether the suffer-
ings of an Angel would have been meritorious
or no I will not dispute : but' And the fol-
lowing sentence, which comes after the first,
has also been crossed out : 'So that it was an
honour and no injury to be called to it : And
so great an honour that it was an ornament
to God himself, and an honour even to the
second Person in the Trituty.' There are a
good many passages in Traheme's manu-
script which are thus marked for omission ;
but in most cases they are of little im-
portance, being only such redtmdancies of
expression or needless repetitions as any
author would expunge on reviewing his
work. Therefore in these notes I mention
only those omissions which seem to me to
be of some importance.
Page 105. Line 8. For which cause, &c. This
sentence is an adaptation from some verses
in Philippians it. 5-9.
Page 106. Line 15. Cotmted all things but dross, &c.
Philippians iii. 8.
Page 106. Line 3 from tx>ttom. For the redemption^
333
&c. Traheme is here quoting from Psalm
xlix. 7-8 ; but he has rather obscured
the meaning by giving the verses in inverted
order. "What is to cease for ever is man's
attempt to redeem man, a task which only
a God could accomplish. The meaning
indeed is not very clear in the Authorised
Version ; the Prayer Book version is more
perspicuous — 'But no man may deliver
his brother, nor make agreement to God
for him : for it cost more to redeem their
souls, so that he must let that alone for
ever.'
Page 107. Med. 36. After the first sentence of this
Meditation, the following passage (which is
marked for omission in the original MS.)
occurs : ' It was not convenient that the
Righteousness of the Judge Himself should
be accepted for ours, but the Righteousness
of another, who on our behalf should
appear before our Judge. For which cause
it was necessary that another and not the
Judge should be Righteous in our stead :
and that in suffering as well as doing. Now
no Angel could be Righteous in suffering,
because, though by Almighty power sus-
taining, he might be upheld to suffer
infinite punishments, yet by his own
strength he could not suffer in£aiite punish-
ments, at least not so as to be virtuous and
334
meritorious in suffering them for us. For
to suffer virtuously and meritoriously is
so to suffer as to love the Inflicter in the
midst of sufferings. Which no Angel imder
infinite torments, by his own strength was
able to do, being hated of God.'
Page 108. Line 12. He through the Eternal Spirit,
&c. Hebrews v. 7.
Page 122. Med. 60. Between the first and second
sentences of this Meditation the following
crossed-out passage occurs: 'Who more
prizeth our naked love than temples full of
gold : Whose naked Love is more delightful
to us than all worlds ; and Whose greatest
gifts and treasures are living souls and
f riends]and lovers. Who, as He hath mani-
fested His love by giving us His Son, hath
manifested it also by giving us all his sons
and servants : commanding them to love
us with the precious love wherewith they
do themselves.*
Page 126. Med. 67. This Meditation is singularly
Blake-like in thought ; and the Poet- Artist
would have been delighted with it had he
known it. Let the reader compare it with
Blake's " Auguries of Innocence : "
To see a world in a grain ofsand^
And a heatfn in a wild flower^
33S
Hold infinity in ihipalm of your hand^
And eternity in an hour.
God appears and God is li^t
To those poor souls who dwell in night ;
But does a human form display
To those who dwell in realms of day.
Pages 130-1. After this , . . to the Lamb. Revdation
vii. 9-10.
Page 131. Lines 5-12. Revelation v. 8. 10.
Page 131. Lines 12-20. Revelation, v. 11-13.
Page 142. Lines 4, 5. Appear before God in Sion,
&c. Ps. Ixxxiv. 7.
Page 153. Lines 16-19. Romans viii. 38-9.
Page 161. Line 1. He must be born again^ &c. This
is a compound citation from John iii. 3,
and Mark x. 15, in the order named.
Page 182. Line 17. For all things should work together^
&c. See Romans viii. 28.
Page 184. Lines 10-11. Bemg Satan is able, &c. 2
Corinthians xi. 14.
Page 184. Last line. Like a sparrow, &c. Psalm cii.
Page 187. Line 1. Mechanisms. This word is, in the
original MS., ' mechanicismes.*
Page 187. Line 7. Like the King's daughter, &c.
Psalm xlv. 14.
Page 188. Med. 39. The best of all possible ends, &c.
Traheme is here thinking of the Shorter
Catechism, 1645 : ' What is the chief end of
336
Man ? To glorify God and ehjoy Him for
ever.'
Page 191. Med. 43, first sentence. This is slightly
obscure, and it looks as if the word ' are '
had been accidentally omitted after 'out-
goings.* If we read the sentence, after the
first clause, as follows, the meaning becomes
quite dear : " because we are with Him
whose outgoings are everlasting : our duty
being to contemplate God, and to walk with
Him in all His ways : and therefore to be
entertained with everything He has created,
since He is the fountain, governor, and end
of them.'
Page 203. Last line. Acts xvii. 23.
Page 204. Line 24. Alienated from the life of God, &c.
Ephesians iv. 18.
Page 210. Med. 67. Blessing the Lord . . . and full-
ness thereof. Deuteronomy xxxiii. 13-16.
Page 211. Line 6. All these will I give thee, &c.
Genesis xiii. IS.
Page 212,j Med. 69. This poem in many ways antici-
/ pates Christopher Smart's " Song to David,"
I and should be compared with it. Of course
\ Smart could have known nothing of it.
Page 218.^ Med. 73. Quoted from Psalm xxii. 23-31.
Page 219. T^ Earth is the Lord's, &c. Psalm xxiv. 1.
Page 219. Because they regard fwt, &c. Psalm xxxviii. 5.
Page 219. Med. 75. The passage here quoted i6 frcte
Psalm xxxiiL 6-9.
337
Page 220. All my bones shall say, Sec. Psalm xxxv.
10.
Page 220. Thy merqri O Lord, etc. Psalm xxxvi . 5-9*
Page 220. Med. 77. The quotation here is from Psalm
xlv. 10, 13-16.
Page 220. Med. 78. The quotations here are from
Psalm xlyi. 4 and 8.
Page 222. Med. 79. The quotations here are from
Psalm xlviii. 2, 3, and 12-14.
Page 222. Med. 80. By ''this foUowing" in the
second line Traheme means Psalm xlix., he
haying quoted from Psalm xlviii. in the
previous Meditation.
Page 222. TAey that trust in their wealth, & c. This quo-
tation is from Psalm xlix. 6, 7, 8, 10, 11, 13,
14, and 20.
Page 223. Med. 81 . The quotation here is from Psalm
1. 7-15.
Page 225. Med. 83. The quotation here is from He-
brews X. 5, itself a quotation from Psalm
xl. 6, altered.
Page 226. Thou desirest not sacrifice, &c. Psalm li. 16
and 17.
Page 226. Med. 84. Converting to Him, &c. '' Con-
verting " is here used, as was then not un-
common, in the sense of " being converted."
Page 227. Med. 85. The quotations here are from
Psalms Iviii. 10 and lix. 16.
Page 227« Med. 86. The quotations here are from
Psalms bdii. 1-5 and Lev. 2-4.
338
Page 228. Med. 87. The quotation here is from
Psabn Ixvi. 1-5.
Page 229. Med. 88. The quotation here is from Psahn
Ixxxiv. 12-14.
Page 230. Med. 91 . The quotation here is from Psahn
Ixxxvi. 8-10.
Page 231. Line 2 from bottom. Whoso considereth these
things^ &c. Psahn cvii. 43.
Page 238. Med. 1. In the wording of this meditation,
and of several other passages in the Fourth
Century, it seems as though Traheme is
speaking not of himself, but of a friend and
teacher of his. He did this, no doubt, in
order that he might not lay himself open to
the charge of over-egotism. Yet that he is
throughout relating his own experiences is
proved by the fact that this Meditation, as
first written, contains passages which the
author afterwards marked for omission. In
its original form it began thus : " Since the
author in the last century hath spoken so
much concerning his entrance and progress
into the study of Felicity, and all he hath
there said pertaineth only to the contem-
plative part of it, I will in this Century
speak of the principles with which he endued
himself to enjoy it." This seems conclusive,
though there are later on in this " Century "
passages in which the author appears to be
speaking not of his own experiences, but of
339
tnat oi a friend who had commtmicated
them to him.
Page 240. Line 22. /n Aim are Ud^ &c. Colos^ans
ii. 3.
Page 243. Line 13. We must dig for ker^ &c. Proverbs
ii. 4.
Page 243. Line 17. Wisdom is the principal things &c.
Proverbs iv. 7-9.
Page 246. Line 2. Ye are not straitened^ &c. 2 Corin-
thians xxiv. 20.
Page 248. Med. 13. Line 4. Alone like a sparrow^ &c.
Psalm cii. 6 and 7.
Page 252. Med. 18. Line 6. For it is more blessed^ &c.
Acts XX. 35.
( Page 253. Med. 20. Compare this Meditation with
the poem " Of Meekness," which is to be
foimd on page 145 of Traheme's " Poetical
, Works."
Page 259. Line 10. Inasmuch as ye have done it^ &c.
Matthew xxv. 40.
Page 265. Line. 25 In all thy keepings &c. Proverbs
iv. 23.
Page 269. Line 13. // is more blessed^ &c. Acts xx.
35.
Page 281. Line 5. What ye do to him^ &c. Matthew
XXV. 40.
Page 292-3. The Alpha and Omega, the first and the last,
&c. Revelation i. 11 and 18.
Page 293. Line 2. The Glory which Thou hast given me,
' &c. John xvii. 22.
340
Page 293. Line 4. In Him the fulness of the Godhead^
&c. Colossians ii. 9.
Page 293. Line 6. His Church is the fulness, &c. Ephe-
sians i. 22.
Page 294. Line 10. How precious are thy Thoughts^ &c.
Psalm cxxxix. 17, 18.
Page 304. Line 10. My love is a spring, &c. Song of
Solomon iv. 12.
Page 327. Med. 10. Here the manuscript ends. That
the author intended to continue his work
there can be no doubt, and we may there-
fore conclude that he was prevented from
finishing it by his too early death. It is a
loss to us that it is thus incomplete : yet
in the work as it stands we have perhaps
a sufficiently full statement of the main
points of the author's religion and
philosophy. Like all other creeds it will
perhaps only appeal to those minds which
are prepared to receive it ; but it is one,
nevertheless, which must command the
respect even of those who are least in-
clined to accept its teachings. It presents
Christianity (or at least Protestant Chris-
tianity) in its most favourable aspect ; nor
is it likely that as an eloquent and per-
suasive exposition of its leading doctrines
it will ever be surpassed or superseded.
There are no doubt some few things in it
which even devout believers will no longer
3+1
hold themselves bound to accept as
necessary to salvation ; but on the whole,
if the Christian faith is not to undergo an
entire transformation at the hands of its
modem apologists, it must be expoimded as
Traheme expoimds it, not as a collection
of soulless dogmas embodied in formal
confessions of faith, but as a great reality,
which is of the deepest concernment to all
men, and without which the life of man is
an inexplicable enigma.
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