PRAISE and ADORATION. OR, A SERMON ON TRINITY-SUNDAY BEFORE THE University at Oxford. 1681.  
By THOMAS MANNYNGHAM, M. A. late Fellow of New-Colledge Oxford.  
LONDON, Printed for William Crook at the Green Dragon without Temple-Barr.   
PSALM 103. V 1. 
Bless the Lord, O my Soul! and all that is within me bless his holy Name!  
THere is an Habitual, and also an Actual praising or Glorifying of God: the first consists in a regular conformity of our Lives, or the general course of our Actions to the holy Will and Commands of God: But Actual Adoration, which is to be the Subject of my Ensuing Discourse, is itself a peculiar and solemn part of Divine Worship: which does not only consist in an open recitation of Hymns and Spiritual Songs, but also in a silent Exultation of our Faculties, and a Religious warmth of Soul wrought by Heavenly Objects.  
Now there are many Words and Phrases in holy Scripture, especially in this Book of Psalms, which are often used to express the same Duty of Blessing or praising the Lord; And though they are promiscuously inserted (as certainly they ought to be, either in Popular or Poetic Writings) yet are they, many of them, of peculiar limitation and significancy; which being somewhat stated and explained, may serve to establish a full and easy notion of what in my following Discourse I shall make more copious and less nice reflections.  
Wherefore our most humble and worthy Apprehensions, our sincere devout resentments of the Divine Perfections, are necessarily required to constitute the Invisible Adoration of the Heart, and Soul, and Spirit; which from its Vital and inward heat, is continually displaying itself into great variety of External Evidences, according to the diversity of those objects about which it is immediately conversant. So that we may be said to praise the Lord, when we declare his free and most excellent works of Mercy and Justice, of Creation and Providence: to Magnify and Adore him, when we set forth his incommunicable and Natural Excellencies, such as his Omnipotence, Immensity, etc. which jointly considered, with his Universal Dominion and Sovereignty over all Creatures, may seem to signify all that we mean by the Glorious Majesty of God. We may be said to Bless the Lord by our wishes and words; and being the good we wish is Extrinsic to his Nature, and not yet obtained, as, that the whole World may be converted and fear his Name, etc. we must be sure to bless him with our endeavours too: But chief this Blessing is effected by our most solemn Gratulations; for seeing we cannot confer any real good on God, we must continually express our joy and gladness for his actual possession of all possible perfection. To worship him, usually denotes a most humble posture of Body, when we incline towards, or prostrate ourselves on that Dust out of which we were made. We Glorify God with our Mouths; and accordingly the Psalmist calls his Tongue his Glory, Awake thou my Glory. Thanksgiving is an open profession and a hearty acknowledgement that we have received a Benefit most freely, and without any merit of our own. Adoration and Thanksgiving seem to differ in these respects: we adore God for things that were acted long ago, which concern not us any more, than that they were the Effects of his Omnipotence, as for all the Wonders done in the behalf of the Children of Israel: Thanksgiving relates to those Benefits which either we immediately receive, or whose effects are communicated to us. Also we adore God for his Judgements and his Vengeance, however displayed, either on our Enemies, or on ourselves; for which we are not properly said to return Thanksgivings; because Adoration respects the Justice of the Action, Thanksgivings the goodness of it. These Words and Phrases being thus somewhat explained, I shall make no scruple to use them again in their popular sense and freedom, according as I shall find occasion for them, in my farther amplifications on the Text, which I will endeavour to handle in these three respects.  

I. You may be pleased to consider the Necessity and Excellence of Praise and Adoration. Bless the Lord, O my Soul.  
II. I shall endeavour to show what are those Faculties and Capacities of the Soul, whereby this Adoration is performed. All that is within me.  
III. I will point out some of those Benefits which will arise from a Worthy performance of the Duty. Bless the Lord, etc.   
I. You may be pleased to consider the Necessity and Excellence of Praise and Adoration. Bless the Lord, O my Soul.  
Prayers and Praises, which bear the name of all that we can properly call Divine Worship, are as well the Eternal Dictates of Nature, as the most Sacred Commands of Revelation; and if there may be allowed any remarkable precedency in these higher Duties of Natural and Revealed Religion, Praise or Adoration seems justly to challenge that Prerogative: for should not we first acknowledge our Being, before we view and lament its imperfections? should not we return our sacrifices of Gratitude for what we have already received, before we implore the Divine Benignity for further accessions, fresh supplies, and new assistances? Common Justice obliges us at all times, first to look back and magnify the Lord for our actual preservation, before we presume to put up our Petitions for pardon and future security; and it requires a Psalm of Thanksgiving, that we are in a capacity to know our Wants, to survey our Infirmities. The meanness of our nature has indeed placed us below the possibility of making any Recompense, and yet the indigency of our condition still calls upon us to make fresh acknowledgements: and however imperfect these oblations are, yet are they the only show of real service we can render, the only Image of Requital which our Creator has indulged us.  
And as this Adoration is our indispensable Duty, so 'tis our Advantage and our glory too: 'tis not only the business of our Creation, but the Excellency of it; and we never appear in a more exalted State, than when we Glorify. In the performance of this Duty, we more eminently make good our Communion with Saints and Angels, whilst with those blessed Spirits we constitute the same Choir, and make one Universal Hallelujah.  
Nothing surely can be more Just and Natural, than to employ our breath to the glory of him who gave it us: nothing more profitable, than to magnify the Lord into greater Mercies to ourselves: Nothing more delightful, than to be always full of glorious Conceptions, always pouring forth the Language of Blessing and Affection! Prayers are but the Mournful Draught and Table of our Misery, the representation of our Shipwreckt Nature: Repentance has a gloomy side; but Praise is Faiths and Reason's Triumph, a bright, unmixed, immaculate Joy, and only wants some few degrees of being all we can conceive of Heaven. Therefore  
II. You may be pleased to consider what are those Faculties and Capacities of the Soul whereby this Duty is performed.  
Now the powers of the Soul which are more eminently concerned in the Acts of Adoration, seem to be these Three.  


1. Our Reason.  
2. Our Imagination.  
3. Our Affections.   For we may be said to Praise the Lord with our Reason, in these two respects. 1. When it perfectly and freely submits to the High Mysteries of Faith, or the Doctrines of pure Revelation. 2. When it humbly and devoutly busies itself about the Nature and Attributes of God, manifested in the Works of Creation and Providence; and though they are objects of Revelation too, yet have they a sure foundation in Right Reason and Natural Religion, and therefore may safely admit of a modest and affectionate enquiry. We may be said to praise the Lord with our Imagination, when we study to adorn our Divine Conceptions with the most Excellent Ideas, with the most lively Representations we can invent.  
Lastly, We may be said to Praise the Lord with our Affections, when the whole Duty is performed with strong vehemency of Soul, and intenseness of Spirit, with the Unions of Love and Wonder, and such like bright Affections as perfect and exalt our most Spiritual performances. Of these in their Order.  
1. We may be said to Praise the Lord with our Reason, when it perfectly and freely submits itself to the High Mysteries of Faith, or the Doctrines of pure Revelation.  
And is it not an especial Excellency of the Christian Religion, that as all its Precepts for Life and Manners are so perspicuously delivered, and so perfectly agreeable to the best conceptions of Mankind, that the humble Person cannot mistake his way to Heaven; so also there are such Heights and Depths in the recesses of our Faith, as perhaps the Seraphims cannot comprehend? And although these Propositions of our Belief also be as clear and Evident as History and Language can make them; as infallibly true and certain as that God who has revealed them; yet even in our modest contemplations on them, the excessive glory of the Revelation is apt to strike back, and scatter our Natural light into the Confusions of Broken Knowledge and Admiration; into Humility, Love, Praise and Resignation; thus perfecting our Natures, whilst it confounds our Inquiries! So that the most Speculative Mysteries of Christianity, how Incomprehensible soever in their Intrinsic Natures, are yet as serviceable and conducive to the Ends of Religion, (viz.) the glory of God, and the promoting true Holiness, as the most practical and familiar Doctrines and encouragements of the Gospel.  
Were indeed our Mysteries like those of the ancient Heathen, whose Adyta and Penetralia were but so many Cloisters of Separated Impurity, so many Concealments of Spiritual Craft, or of Mystical and Appropriated Lust; then the nice examining World might very well complain of the Impostures of Priests, of the absurdities of a Superstitious Faith: but when the Mysteries we pretend to, are not such as are made so by Shrines, Templecharacters, and a Traditionary Caution; but such as are exposed to the promiscuous, yet humble view of all men, in Confessions, Creeds, and Catechisms; and being thus exposed, they are no Incongruities to our Moral conceptions, as most of the Heathen's were; nor yet Contradictions to our Natural Reasoning, as some would have them; (for they are not such objects as lie within its Sphere, or within the reach of its common Axioms) but are rather so many Humiliations of our Understandings, so many Gracious Affrightments, and incomprehensible endearments of our Souls unto Love and Obedience: So that if the thoughts of a Trinity in Unity, and a Unity in Trinity, amaze thy mind, thou may'st presently relieve thyself with this contemplation, That all this Unconceivable Distinction of Subsistences extends itself to thy Benefit and Comfort, to reach thee out of Perdition and thy Primitive Curse! that all this Ineffable oeconomy of the Divinity is thy Redemption, thy Sanctification, in a Word, thy Multiplied Salvation! And considering likewise, that on one side we have the express Declarations of Holy Scripture, the Definitions of General Councils, the Writings and Devotions of Primitive Fathers, the Blood and Consciences of Holy Martyrs, to testify and seal their early Antiquity, their Venerable Certainty, and most faithful Conveyance; and then on the other side, that there is nothing but Scholastic Subtlety, and presumptions Enthusiasm, to Weaken or Corrupt them; bold Philosophy, malicious Cavilling, and impious Blasphemy, to oppose them; I say, considering all these things, what possibly can deter any good and humble man, even in this perverse disputing Age, from triumphantly embracing the Mysteries of Faith with a strong and heroical Assent, with a noble captivity of Mind, and the most vigorous Acts of Adoration?  
Happy had it been for the Christian World, if these Eminencies in Religion had been always guarded with a Flaming Cherubin, and been only made the illustrious Themes of Praise and Adoration! But now, alas! the Controversies of the Church about these higher points, will hardly suffer us to speak Devotionally of our Mysteries! Grammatical niceties, and Socinian figures, have weakened the Native Reverence of many Texts! Every Dutch Systeme is arrogantly big with the bold Explications of the Mysterious Trinity, and of those heights and depths before which the very Angels tremble and vail! What if some holy Persons of old, perhaps of more Piety and devout Affections, than Learning and Philosophy, were admitted (like Moses into the Cloud) humbly to converse with God about this Dreadful Mystery, to be a Bank and a Mound against an eager and impetuous Heresy then raging in the Church, and to be a standing Authority against all future swell of proud Contention; yet there is no reason but that there should be some restraint also about this Mountain too, to fence off the Multitude and Common Beasts, and to keep the Viler Herd at awful distance, lest they break through unto the Lord, to gaze and perish! Exod. 19 v. 21.  
2. We may be said to Praise the Lord with our Reason, when it humbly and devoutly busies itself about the Nature and Attributes of God manifested in the Works of Creation and Providence; And although they are Objects of Divine Revelation too, yet have they a sure foundation in Right Reason, and Natural Religion, and therefore may safely admit of a modest and affectionate enquiry. Bless his holy Name.  
Where, by the Name of God is meant all that we are able to conceive of his Perfections, his Nature and Attributes; and those not as they are Metaphysically handled, and jejunely mingled with the Definitions of the Schools, but as they are most pathetically set forth in Holy Scripture by his miraculous works, and gracious dispensations to Mankind.  
Alas! it is not the dry Skeleton of dead and shapeless Reason, or the Scholastic jointing of prodigious Terms, (which represent an Image rather Ghastly than Admirable) that can excite and animate our Gratulations and our Praises; but there must be the Life and Features, and all the Moving Elegance of the Frame, to give us bright conceptions of its Dignity. And therefore we find that Holy Scripture scarce ever meddles with an Attribute in its Absolute Nature, but only in a Relative and endearing way; and that Creation and Providence, (which are richly pregnant with all those Divine Perfections which most nearly concern us) are the two chosen and most sublime Topis on which the Eucharistical Psalms are chief spent.  
And who among us can forbear from breaking forth into acts of Praise and Adoration, when he considers how the Almighty was pleased out of his Infinite and Boundless Goodness, according to the Freedom of his Eternal Decree, I must not say to Empty, but to Irradiate himself into this amazing variety of Being's, this stupendous Fabric of the World, indefinite to our most Travelling Conceptions, and only less infinite than He who made it? Here we may behold his Wisdom in its Throne, and praise him in the Firmament of his Power! whilst we attentively recall how by his Word the Heavens were made, and all the Host of them by the breath of his Mouth! how he spread out the Sky like a Molten Glass, and ordered the ballancings of the Clouds! how he stretched out the North o'er the empty Place, and hung the Earth upon nothing! how he formed the first Man out of the Dust of the Ground, breathed into his Nostrils the immortal Halitus, or Breath of Life, and made that last Imperial Draught to stand the Beauty, the Dominion, and the Sabbath of all his wondrous Works! in a Word, how ravishing a Reflection must the Creation needs be to Men and Angels too, when God Almighty is Represented in the second of Genesis, as it were sitting down, Contemplating, and with all intellectual Complacency surveying the Accomplished Miracle!  
And, as for Providence, what fuller matter for our Celebrations have we, than to consider, how all the unaccountable Passages here below, which seem so rugged, and like wild Contingencies to us, are notwithstanding particularly directed by the certain guidance of an Almighty Wisdom, and in their proper seasons produced by a Beautiful Order of Causes! that not only Universal Nature, but Nations, Cities, Private persons, their Policies, Justice, Thoughts and Contrivances, are evermore Actuated, Advanced, or Confounded, by the imperceptible streams of a Divine Prerogative! And that all that multitude of strange Appearances, which look like so many Monstrous and Extravagant Lines to us in this position, will one day be reflected into a Regular piece, and make a glorious Figure in the Beatific Vision!  
I cannot well conceive how the Epicurean could ever be thought effectually to Praise and Worship the Deity, only for the bare Excellency of his Being; whom he fancied to be like some Persian Monarch, Morosely Great, full of himself, and his one Solitude, of a Cloistered Majesty, or a Providence that never stooped below the Heavens; whereas the Stoic more truly tells us, Nulla Majestas sine Bonitate; and we are sufficiently satisfied that there was nothing so powerful to awaken Gratitude, and reconcile men to the Sacrifices of Religion, as that Transcendent goodness and particular Care which men evidently found to flow from what they Worshipped. I grant the Sun, by reason of its bright Appearance and resplendency, will naturally excite a Transient Wonder in Beholders; but yet I question whether ever it would have been Adored, (as it certainly was by the greatest part of the Heathen World) and have had its own Frankincense offered it again, if it had not been for that Annual and Experienced Course of Benefits, which its continual Influences Hatch, produce, and perfect, for the Generations of Men.  
What weighty ingredients, and commanding Subjects of Adoration, were the Extraordinary Managements of Providence in behalf of the Jews and their Religion! And accordingly we find the Royal Psalmist every where paraphrasing on those great and numerous Miracles of Egypt and the Desert, in an exceeding sublimity of Phrase, in all the Raptures of Eastern Poesy! and here might be one reason given why the Inanimate Creation is so distinctly called upon in the Old Testament to Praise the Lord; because so many of those Being's had started from their own Law and Natures, to be either an Eminent rescue, or a mighty Conduct to the Chosen people; that in the Jewish oeconomy it is hard to determine, whether greater Miracles were performed by the Ministry of the Elements, or of the appointed Angels.  
2. We may be said to praise the Lord with our Imagination, when we study to adorn our Divine Conceptions with the most Excellent Ideas, with the most lively Representations we can invent: for not only Reason and Judgement, but also Imagination and Fancy; not only the Firmament, but even the Meteors too, are called upon to praise the Lord.  
The Imagination is the chief Spring and Engine of our Affections; it gives Sublimity, Spirit, and Vivacity to our Conceptions, Beauty and colour to our Expressions, and communicates all those agreeable Illustrations which serve to adorn the severity of Reason. The exactest Science we are acquainted with, cannot supply us with such cautious forms of Speech, but that they are full of Solecism, extremely defective and inadequate, when applied to Notions concerning God and Heaven: The most accurate wisdom of Words that can be invented, cannot defend itself from many Absurdities, when positively conversant about an Infinite Object, and which cannot be fully comprehended; because in such a case there is a greater Latitude of still showing what a thing is not, than what it is. But than what we want of strict scientifical propriety in our Discourses concerning Divine subjects, may be nobly supplied by raised and figurative adumbrations: And this is wholly the business of the Imagination; which, when it has warily received the Truth and Worth of its Object from a superior faculty, may be allowed to raise the Mind into a nobler Amplitude of thought, and to kindle it into vaster Conceptions; and then to beautify and set them forth with all those proper Ornaments which usually recommend a speculation to our Affections.  
Fancy, indeed, is not permitted to give a Positive and definitive sentence, or to close up its Period with an Anathema; but it may search for lively Representations: For such similitudes of things as may best suit with the Analogy of our Natures; also for such transcendent and superlative Terms, as are most apt to inflame the Soul, and to shadow to us the spiritual secrecy of Mysterious Truth. And therefore the Holy Scripture has every where exhibited to us its heavenly Wisdom in Parables, and sensible Types; and proportioned its Revelations mores to the Imaginations of Men, than to their more subtle modes of Reasoning. Therefore also God appeared to Moses in a Cloud, and his Glory shone through a Veil; that since the Prophet was not able to sustain his more open Appearance, he might with safety understand his Infinity by the concealment of an indefinite and mysterious Declaration; and more ardently desire a further Manifestation of those Excellencies, which were but imperfectly revealed to him in remote and distant Scenes: for no man seemed more acquainted with God than Moses, and no man seemed more importunate to know him better: I beseech thee show me thy Glory, Exod. 33.18.  
Similitudes and Metaphors in Religion, are those Clouds of Incense wherewith at the same time we both enter and obscure the Sanctum Sanctorum: We receive those sensible Representations, and gracious Condescensions which God hath been pleased to make us of his own Nature and the other World, in the same manner as the Disciples did the Discourses of our Saviour going to Emmaus: we have not a full comprehension of what is thus Figured to us; but yet we are religiously affected, we have a spiritual Sensation of its unutterable import, and our hearts burn within us.  
The Strength and Vehemency of the Imagination will sometimes carry forth the Reason and Judgement to make new Discoveries; 'twill excite them to take such Circuits and Travels in the contemplation of Eternal Being's, till the Soul is ready to swim and grow giddy, and the speculation turns almost Apoplexy; it will sometimes actuate the mind to a stretch and emanation beyond its present Order, to a taste and immature anticipation of unproportioned Knowledge: And this does not proceed from the heat and elevation of contemplative and splenetic Heads, but it is the sober attestation and examined experience of more fixed and solid Brains.  
It is reported of a Metaphysical Divine of our own Church, that by a long assiduity of thinking and a constant ardour of Meditation, he could sometimes refine and sublimate a Theorem to that degree, till it became too nice even for his own examination, when he had abated of that Temper in which he first framed it; that when the intellectual fire was out, and his Brain was sunk into its ordinary dimensions, he could not justify that speculation to his cooler review, which he was certain had an exact conformity to his more raised Capacity.  
However, we need not fear any Illusion, any Phanaticism from the innocent Excesses of the Fancy, whilst they are only made the private Nourishment of an Holy Life; whilst they only promote our Adorations, not determine our Opinions; whilst they only enter our Closet-Devotions, not our Public Services, or Creeds. It being also easy to distinguish by the concomitance or absence of Humility and Love, when our minds are gently filled with Divine Images, or when they are Enthusiastically possessed with presumptuous Inquiries. And thus the Imagination, the meanest and most trivial faculty of the Humane Soul, under a good management may be an admirable Instrument and incentive of Divine Praise and Adoration; even as God Almighty thought fit to choose the Rainbow, that Circle of fantastic colours, for the Symbol and Sacrament of his Beloved Attribute, his Mercy.  
3ly. We may be said to Praise the Lord with our Affections, when our Adoration is performed with strong vehemency of Soul, and intenseness of Spirit, with the Unions of Love and Wonder, and suchlike Bright Affections, as perfect and exalt our most spiritual Duties.  
The Will is also comprehended in the Affections: For as the Common Passions in their worst acceptation are the Deformities and Turbulencies of the Animal Nature; so the Affections are only the fresher gales of Virtue; the more enlivened Acts of the Rational and Superior Will: and as the former raise commotions and irregularities in the Blood and Humours of the Body; so these latter invigorate the Faculties of the Soul, making them Heroical and Divine in their Emanations.  
Now as the capacity of the Intellect is much larger than that of the Senses, so the amplitude of the Will and Affections far surpasses that of the Understanding; and therefore God has required that our Desire and Love of him should be more perfect and complete than our Knowledge of him: for we are bound to entertain his Perfections with the closest adhesion of Heart and Soul, though we can apprehend them only with a Partial and enigmatical Knowledge.  
Let men therefore boast of their Mighty Reasonings, their close Deductions, their strong linked Consequences, and their elaborate Demonstrations in Religion; when they have done all to justify themselves in a cautious advance towards Heaven, they will find that the Best Divinity consists in Love and Wonder; and that there are such enlargements of the Soul arising from these Affections, as none can signify, none can conceive, but those who have lain under the Blessed Experience.  
III. I will endeavour to point out some of those Benefits which will arise from a worthy performance of the Duty.  
Now this Holy Exercise being worthily performed, will exalt our Faith beyond the reach of Sophistry or Profaneness; 'twill establish in us a permanent love to Goodness, and a temper of antipathy to the contradictions and contumelies of Vice; 'twill convey our fervent Meditations to such safe and peaceful Heights, till the false Beauties of the World make no Impression on us, and its keenest Temptations are out-distanced: It will secure all the stages of an holy Life, and reduce that Barbarous, Warlike, Stubborn, and Malicious Religion, which is now in Vogue, to the truly Ancient Primitive Christianity; to a cheerful and serene Principle of Meekness, Humility, constant Obedience, and Universal Love.  
When the Soul is made tender with this Heavenly Converse, made apt to kindle at every representation of Divine Goodness, to meet and embrace with every attribute; how vile and loath some must the deformity of Sin needs appear? The very Transports of Adoration, whilst they continue upon us, are a natural preservative against the Encroachments of Vice; and when the Holy Agitation is ceased, it commonly settles into a lively calm of lasting Gratitude and Love.  
But to speak more particularly, Praise and Adoration are actions perfective of those very Faculties which perform them.  
For, they give a Divine Brightness to our Reason, free it from the illusions of Sense and Passion, fix it on useful inquiries, and in all its Discoveries make it serviceable to the Sanctuary: for not only Religious, but even Natural objects may be contemplated and examined by the humble Adorer into Mysterious subjects of Devotion and Wonder.  
The True Christian Philosopher, even from his common observations in secular Learning, will by a due Analysis of Meditation open to himself a delicious prospect of Heavenly Glories; pursue every Motion and Effect to its first Cause and Author, till he finds his Scale of Contemplation to look like jacob's Ladder, with Angels ascending and descending: whilst the proud Enquiring Naturalist, who sacrifices more to his Hypothesis than his God, will reap nothing but Presumption and Contempt of Heaven from his Conversation even with the Divinest Objects. He will call a True Miracle the Luxuriancy of Nature, an Extraordinary Act of Providence only the sudden eruption of a Natural, though hidden Cause; or at least he will debase these immediate Operations of the Almighty to some cheap piece of Motion and Mechanism, that may serve to ease and pacify his Wonder; thus losing the improvement of his Faith and Humility, by the Arrogancy of his Wit and Invention!  
This exalted Exercise of Praising and Blessing the Lord, will also fill the Imagination with Heavenly Imagery. 'Twill adorn it with the Vine and pomegranate of the Temple, making that Faculty an holy Receptacle of pious Emblems, which in its Corrupt Nature is the chief Seat and Empire of Original Sin; the Infernal Theatre, where all the busiest Scenes of Temptation are displayed. 'Twill teach us not to lay out our best superlative words on Earthly things; not to embalm Rottenness and Corruption with the Epithets of Divinity; not to Deify the Ambitious with sacred Oratory, or to commit Idolatry with a too Bounteous Invention; but to reserve a peculiar Hierarchy of Language for our Superior Intercourse.  
Lastly, It will spiritualise our Affections, call them off from the defilements of the World, make them languish in unaccountable Unions, and give them a tender Sympathy with all the Endearments of the Canticles: It will create in us such an Habitual Indulgence towards the sweetnesses of a Religious life, that amidst the Avocations of the world, the disturbances of secular business, and the Afflictions of Common Conversation, we shall be able to maintain a secret Under-current of pious Aspirations and Affections.  
Let us therefore summon up all that is within us, all the Faculties and Powers of our Souls to Bless and Praise the Lord with fervent Gratulations! For surely, Christianity is not only a bare Avoidance of Evil, a plausible course in Moral Actions, or an External living up to the Decency of a Station, (which yet in a Degenerate Age are no mean Patterns and Examples) but certainly there are required some Affectionate Heats, some Breathe and Pant after further degrees of Holiness, and an Indefinite Perfection. And though the cold Logicians are apt to call this a Spiritual Romance, and the effect of a Religious Spleen; yet we know of what Complexion they were, who styled the miraculous effusions of the Holy Ghost, Drunkenness, and the fumes of New Wine; St. Paul's Learning, and the Sobriety of his Reason, Madness and Distraction.  
Surely, no man can be an Heretic in his secret Communions with God, or a dangerous Enthusiast in his Inward Adorations: And if some Weaknesses have been found among the private Ardours of the Retired; alas! what are they, but the glorious Frailties of the Pathetic Soul, the Noble Extravagancies of a Seraphic Temper, and an impetuous Devotion!  
I know there is a lower Draught of Christianity; but I speak a practical Mystery to the Wise, to the Perfect, to the Prophets, and Sons of the Prophets; who know how to be warm and affectionate in Religion, without being Superstitious; how to Adore, without being Idolatrous.  
I speak to you, who are placed in all the Circumstances of an Extatick life; who are so nearly acquainted with the intelligible World, that what is but plain Picture to the Vulgar, is Hieroglyphic to you; they must be contented with the bare External View, whilst you every your minds with the more Excellent Moral and Mystery: To you, who are able to compose and consecrate the Recollection of your Daily Studies into an Evening Hymn; whose constant Employment consists in such an Eminency of Spiritual Duties, as others faintly attempt in seldom Festivals with secular Mixtures and divided Powers. To you, lastly, who are perpetually attending on the Altar; who love to speak of the Glory of God's Kingdom, and to talk of his Power; who are continually standing before the Throne, having your lives hid with Christ in God, in Internal Joy, and the secrecies of an Incomprehensible peace; who live under such an Extraordinary sense of the Divine Wisdom and Goodness, that you find it difficult to refrain from publishing his Perfections continually, and from letting the Mistaken world know, that it is our Privilege, our Duty, and our Excellency, never to cease from uttering in some measure our Gratulations and Praises here on Earth, till they Expire into Greater; till we arrive to those Perfect Harmonies above, where our Glorified Souls and Bodies shall for ever dwell in an Eternal Triumph of Adoration and Amazement! where, like the voice of Trumpets of Thunders, and like the noise of many Waters, we shall for ever sing Hallelujah; Salvation, and Glory, and Honour, and Power be to the Blessed Trinity: And again we shall sing Hallelujah!  
FINIS.