Psal: 139.14 〈◊〉 Transported with THY Excellence!— Abi Vanitas! Persuasives from an inordinate Love of the World to GOD. By Mr BP. 1695. Prat Invent: I. Drapentier 〈◊〉 A Persuasive FROM THE CREATURES, To a Perfect RESIGNATION OF THE WILL TO GOD's. By B. Prat, of Merton Coll. Oxon. An Inordinate Love of this cheating World, is attended with only Superficial Joys, which end in Pain and Repentance. Senec. de Beat. Nothing but an entire Consignation to the Dictates of Right REASON, can make you TRULY Happy. idem Alib. The Second Edition Corrected. To which is added an APPENDIX. LONDON, Printed for G. Conyers at the Golden Ring, W. Newton overagainst Saint Bartholomew's-Close-Gate, and J. Pero at the White Swan, in Little-Britain, 1695. TO THE Right Honourable The LADY M. H. OF NORFOLK. MADAM, THE Honour I receive by Acquaintance with YOU, and the Illustrious Virtues with which You are, I know [Beyond a Stranger's Credit] so Extraordinarily Blessed, has [since the Departure of that Friend [in Obedience to whom this Trifle was at first designed] peculiarly obliged me to present it at Your Ladyship's Feet. I am sorry, for Your sake, it is not as I could wish it Composed, [I have Higher Thoughts on this Subject, which I cannot yet express.] But Your Honour will consider, 'tis a Work of YOUTH; and for several Private Reasons by none Review'd till it passed from the Press. I am not for Tedious DEDICATIONS; in them I had rather speak Less than More than the Ingenuous Modesty of such Persons as Your LADYSHIP will permit. [For You are above the want of an ENCOMIUM, and I may be easily thought guilty of that Flattery I hate,] so I would conclude [with my Hearty PRAYERS to Almighty GOD, that it may please Him to be still Your GUIDE, till You arrive at Eternal Rest.] Your Ladyship's And RELATIONS Most Obedient, Humble Servant, B. P. Kensington, Jan. 12. 1694/ 5. To the Worthy READER. THE subsequent Introduction is an Apology so sufficient for this slender Work, that a Formal Preface would, I think, have b en almost Superfluous here, [though by Custom you should expect it.] But I have further to say, That, I would ask your friendly Censure hereon. For, I presume, a Piece is then Accomplished, when it chief answers the Understanding of the Person for whom 'twas particularly designed.— This Work was at first composed, not to Teach the Learned, but for Philomuse [though Great, BUT Qualified according to IT's Language and Sense] my Intimate Friend, to whom I might always be Free: so that if I Rise and Fall, nay, often change the Style of, and ascend not too High in this Divine Discourse, the Reasons which cause will excuse— That the Largeness of Sentences, and seeming Excursions of the Book, must be imputed to the Vigour of that Unruly Flame which incensed me to This. That I could not but sometimes Express myself in the sense of some Authors I have MIXED myself with. That I have followed the Method of Sir Roger L'Estrange's Seneca, in my Translation of those select Scraps of St. Austin which end the Advice: And, That I am truly Yours, B. P. M. Coll. Nou. 11. 1694. To the Ingenious Mr. P. On Information of his Design to Attempt [Persuasives to God, etc.] SUch a Discourse from Thee! Proceed, Aspiring Youth! Be Free, Accept the Dictates of the DEITY. Think, in Old Age, and when Thou canst not Taste A Mortal Joy, about to Breathe thy Last, What Consolation, what Celestial Bliss, Such Juvenile Performances as THIS Will then afford thy Soul! J. M. B. D. Persuasives FROM THE CREATURE To a Perfect RESIGNATION Of the WILL to GOD's. Dearest Philomuse! Conquered by your frequent Importunities, at last I'm Resolved, and 've a Present of my Attempts, retarded till now, not through want of Reasons to Please you, you have so much Obliged Me, that I am proud to tell the World what you, I hope, are sure of, That there is not any Earthly Comfort more affects me, than Desires that aspire to Serve Philomuse, but a sense of my own Incapacity to write Worthily on a Subject so Noble as THIS. So that from admiring before you had not my Pretences Sooner, you may descend to wonder Now, in so Nice an Age as This, I dare thus be Rude. But I would tell you, Tho' for your sake only I could endure to be in Print, after long Deliberation, I believe, That since an Occasion has happened which justly requires this Discourse from my Hands, particularly 'tis my Duty, [whereas besides I have been all along Blessed with Extraordinary Favours from the Divine Goodness] I prosecute that Just Thought first started in my Mind, then Backed on by your Pious Entreaty. I think I shall not be so vain to value the Censures of All Men; though indeed, Philomuse, at first I feared, for me not in Orders, and so Young, to pretend to This— 'twas Bold. But notwithstanding I considered I am not one of, or yet design for the Clergy, and that ALL I now write may [even to Me] when I'm capable of Better, appear a Mean Performance, I found not but the precedent Incentives to This, were still Motives to follow the Design. For, Since Inanimate Being's (according to the Psalmist, etc.) should Praise God, Psal. 148. and the Age we war in; Philomuse and myself cannot be too much reminded of our greatest Concerns. It again occurs, That I fed at the * Univers. Head of GOD's Streams, and above the Classes of Meanest Things, should immediately (for I know not when my Flight will be) do something for GOD our Father in this kind, especially to it moved by an Uncommon (methinks) Impulse, attended on by Convenient Time and Place, be it only fit for such as I [not yet fully confirmed in a Habit of Inordinate Love.] But I wave further Apologies for a Design, I hope, will Excuse itself, (though I might further tell Those that argue against the Need of it, The large Discourses on this Subject, long since extant, That ALL Men should employ their Time not as it pleases Others, but their own Genius to a good End.— And because some have been Zealous on a Subject for GOD, is not a Reason sufficient others should desist from the same. The Almighty GOD (whose Glory in all our Actions we should aim to Celebrate) is so charmingly Excellent (even to us) when considered, as dissolves the Proudest of his Creatures into a Regret and * Beyond themselves. Resolutions, makes them, when lost in Admiration of his Wise Dispensations, not only exclaim with the Apostle, O! Rom. 11.33. the Depth of the Riches!— with the Psalmist, Oh! Psal. 107. v. 8, 15, 21, 31. Psal. 42.1. & 119.5. & 150.6. that men would therefore praise the Lord!— but exstasyed, to pant like the Hart, for numberless Companions, to leave that fallen World, to know to join with them in Eternal Halelujahs. To wave, I say, Sect. 1. further Excuses: Though I attempt Persuasives from the Creature, I mean not, we should not use these Creatures of GOD at all. I am not such a Stoic, to suppose you can or must wholly contemn these Created Goods. Nor believe I, those things are only to be used which we absolutely need: The Man who can so Command himself, is his own Master indeed, but no better than his Fellow-Christians. GOD saw that ALL his Creation was good in themselves; Dares Man then think them not?— Why should we abstain? 1 Cor. 10.23, 26. Rom. 14.14. ALL things are lawful.— Were they not, Flesh and Blood would presume themselves worse than (Pardon the Comparison) Tantalised, showed Things endowed with Appetites for [unless rid of them by Habits of Abstinence] and Powers to reach them, then punished by the Indulgent Father of the Universe! The Most Wise GOD made ALL Things (as was told you) GOOD in their kinds to be used, Heb. 10.24. that in the Enjoyment we might more readily be transported with the Love of Him we cannot duly Admire. But all Things are not Expedient; for the Devil has helped us to find out many Inventions, 1 Cor. 10.23. 2 Cor.— (yet if we can use them to the End they were by GOD designed, we are not hurt.) I intent not to Argue for the Vices of the Times: Lovers of them, are Men sick, or they would not, like Women with Child, Long, for their Ruin. God no more created Appetites for those (as all that consider the Divinity, will affirm,) than He did Death; and yet you see, Philomuse, we [free to act] have took care to bring them on us. If 'tis asked, Why He suffers them?— For the Trial of us, that we may glory in the Conquest, Jam. 1.23. ibid. v. 13, 14. when our Souls shall be free. No, Philomuse, Sect. 2. my Design is not, you should not rightly use God's good Creation; but I would not you abuse that, or wrong yourself; I would not have you borne down with the Thoughts or Enjoyments of the Creatures; I would not have you lose yourself in the Love of them, or rest on what will fall and deceive you. By the Creatures, I mean, ALL GOD's Works, with their admirable Concomitants, Learning, Arts, Wits, Good Nature, etc. For they are all Rays of the Divine Perfection, and come from Him;— and you should use them not as so many Fetters to enslave you to them, but as Stars to lead you to the Deity. Thus (but let not the Witty think I only dissuade Others, like the Tailless Fox, from what, perhaps, I've lost myself, that's too impious—) when you see a Beauty, with all the Charms a Mortal can have, you should conclude, That (as a certain Saint did, I remember I have read of, In Anthel. Hist. p. etc. who Dining with a Person of Honour at Table with his Lady, looked so intently on her Incomparable Form, that nothing could persuade her Lord to Admiration, but Knowledge of his Age [a Preventive, sure, against his committing Adultery in's Heart] why he looked so wishfully on her. He asked? The good Old Father, with exalted Eyes, Lord! Psal. 139.13. says he) if a Creature is so Fine, what art THOU Thyself! or we shall be, when at the Resurrection!— But no further. All the Oriental Lustres of the Richest Gems; all the Enchanting Beauties of Exterior Shapes, the Exquisiteness of Figures, the Lovelyness of Colours, the Harmony of Sounds, the Light and Clarity of the Enlivening Sun; the Ravishing Form and Order of All, proceed from GOD. All the Heroic Virtues of the Bravest Minds, with the Purity and Quickness of the Highest Intellects, Psal. 100.3 are all (as Sir Owen Feltham somewhere says) but Emanations from the Supreme Deity, and were by it designed not to enslave and detain our Passions, but to Refine and Exalt our Conceptions; to persuade us there is certainly in GOD much more than we can either see or comprehend: And therefore the Seraphic Mr. boil assures you, That (to use his own Ingenious Expression) If you'd make the rightest Use of Fading Beauties, Ser. Love. etc. you must (as was hinted before) consider GOD and Them, as you were wont to do your Mistress' Picture and its Crystal Cover; where, tho' that Native Glass were pure and lovely, and very richly Edged; yet to gaze on it, was not the chiefest Business of your Eye, nor did you in it terminate your Sight, but greedily look through and beyond it, upon the Adored Image that solid Veil betrayed. I cannot (a) Non possum dicere quia nec videre possum, tamen aliquid non impudentèr dice qui ex scriptures dice. Aug. Ser. etc. here attempt Descriptions on one Ray of the Superlative Excellence; Sect. 4. — my weak Eyes are far more able to gaze on the Meridian Sun, than they are on a Glimpse of His Supereminent Beauty, [a (b) The sight of HIM would let in Joys, and then create Desires too mighty for Mortality to bear. The ravished Soul, if shown such Excellence as This, forthwith would hate, so eagerly she'd break those Leashes that confined her to the Body, so prevent her Flight to that Transporting Good she wished to be united with. And therefore GOD tells Moses (when he importuned Him for a Glance of what he knew was Inconceivable) he could not see his Face: For, none could see his Face and live, Exod. 33.20. Beauty so vastly Transporting, that it makes the pretty Cherubs, Isa. 6.2. etc. veil theirs in a Holy Place. His makes Heaven!] Nor shall I now offer Tastes of that Milk and Honey which flow in the Land of Canaan. Those Pledges of a future Happy Eternity, which God vouchsafes to them in this Veil of Tears, who wholly resign to Him, the Pleasures of their Reatifick State you shall guests anon. I should now tell you, Sect. 5. as a Persuasive from the Creature, That 'tis as Reasonable, as I shall prove it Necessary, we set not our Affections too much on Things Below; but make the Beauty of God's Creatures [what I told you they were chief designed for] Prevailing Incentives to the Love of Him. For the Almighty God, that Supreme Ens and Wisdom itself, with whom is fullness of Joy, 1 Cor. 2.9. and at whose Right-hand are Pleasures for evermore, Heb.—. made us to be supremely Happy, People for Himself. And if we will not make use of those excellent Means He has been pleased to offer, Heb. 4.1. Isa. 66.24. that we may be so, an Eternity of Repentance will not reconcile us to the Heaven we lose, when this World is no more. But to hasten from so dreadful a Consequence of Disobedience to the Divine Will, Sect. 6. that you may be more willingly attracted, Philomuse, to your own Salvation, consider, the Mercy of God, who not only designed these Terrestrial Beauties, as Ladders to exalt you to your proper Centre of Content, Psal. 119. Isa. 65.1, 2, 3. but to demonstrate further, That He did not only at first intent, but still condescends to desire you should be Happy for ever with him: He has withal made ALL his Creation, in their fullest Enjoyment, utterly unable to satisfy the Soul of Man, that so you might never rest till to that Centre you arrive. [And to encourage us on our Way, Ps. 31.21. Isa. 63.3, etc. He (a) God's Grief at the Sinner is such, as pleased him to offer His only Son a Sacrifice for Man's Salvation; which, without producing the least Discomposure, causes Effects of the most sensible Pity. Grieves when we slip, raises us by Stratagems of Mercy when we fall, lights us by his Word, dissembles Anger when we wilfully Err, Ps. 30.5, Eph. 4.30. Ps. 86.15. leads us with that Hand might have struck us in Hell; and when forced [to prevent our immediate Ruin] corrects us with so Paternal a Concern, as would break our Hearts, might we know. The Royal Psalmist, after deep Contemplation of this, in an Epiphonema, pathetically exclaims, Lord! Ps. 8.4. what is Man, that Thou art so mindful of him? or the Sons of Men, that Thou regardest them? Surely 'tis because GOD is the LORD, and changes not, that we are not rather consumed.— O! Mal. 3.6. Ps. 19.14, 15. & 107. from v. 1. to the end. Lam. 3.22. Ps. 18.50. & 89.5. ibid. 9— & 34.3. & 40.6. & 66.— that therefore Men would praise the Lord for his Goodness, and declare the Wonders that He does for the Children of Men! O Lord! the very Heavens shall praise Thy Wondrous Works. (For) O LORD GOD of HOSTS! who is like unto THEE?] Now, Sect. 7. this Disability of the Creatures for true Satisfaction, with that sad Anxiety that attends their Enjoyment, though a Subject (as others) has been before discoursed on, shall, since still I see we disquiet ourselves in vain, Ps. 39.7. by this Mite I humbly cast [as Persuasives from the Creature] be fully displayed. I call each Existence under the Sun, VANITY; for, its Fruition disappoints, and Results cheats. To confirm you in which, Solomon, Homo (as Victorinus styles him) Hominem Excedens, the Wisest Man that was, who by a * As the word in the Original signifies, Eccles. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. ibid. ver. 12, 13, 14, 15, 16, 17, 18. chap. 2. ver. 10, 11. Sedulous Search, and Practic Experience traversed the World, neither wanted nor spared Means to ransack all, in hope of Happiness Below, with Me impartially consents. In displaying this Vanity of Vanities, I shall dissect its several Parts, and accordingly treat; that on this Sea of Trouble, Philomuse, Mat. 11.28. you may leave God to steer, who will bring you to the Haven of Eternal Rest. Man then, Sect. 8. the LORD of the World, is, [by Nature, since the Fall, so unworthy our inordinate Love, that we but fling away our Time, to think on Him, unless with Resolution only to be Enamoured of God, or to Beware of Him] when an Infant, like Wax, to be influenced by every Stamp of Vice: He walks in a vain Shadow, and disquiets himself in vain; is as inconstant as the Wind, and varies with every airy Noise: Ps. 39.13. Jer. 4.22. Ecclus. 9.14, 15, 16, etc. 1 Cor. 1.21. His purest Part's disturbed by's Body's Ills; and a sad Dream, or cloudy Day, can change this wretched Creature into other Thoughts: An idle Story told him, makes him part with dearest Friends, and inconsiderately to wish their Death; nor can he be persuaded (whatsoe'er they are) but they must merit that! How ardently we love some common Goods, a Fit of Choler makes us ever hate? Our own Mistakes makes others bad with us: So easily is Reputation lost! A Frown, a slip o' the Tongue, or some such Nothing, makes us cancel all the Bonds of Secrecy and Trust, and enter into Leagues with Enemies, not ended ever they're broke! Our Favourites do, with our Places, change; and we loved that Before, which makes us sick to Day! Thus is the Work of Heaven (to speak in general) become (though not their Scorn [for they're All-good]) its Pity too, who so resents our Best Performances Below, as Wits of th' Age look back on theirs when Schoolboys,— Novices— Nor are we [but our Heavenly Father's Love] less Troublesome to Him, Sect. 9 than to ourselves. Corruption mixes with our Purest Acts; we're short in paying Homage to our God, and sin when we neglect. When Thoughts of Him [who's All-conspicuous] we pretend, alas! Eccl. 9.16, 17. we cannot Think aright.— The Devil, if he offers us the Bait, we take it, though we knew the Consequence; nay— many times prevent him by our Eagerness to Act. Inclined to Piety, sometimes we rudely seem to teach our Father what we want [as if He knew not, till we told Him our Necessities, Ps. 56.8. & 139.2, 3. or when to give us what we truly need] we Clownishly demand what God in Mercy will not let us have; and beg for present Vengeance on our Enemies He knows deserves it not, or will be Penitent. However— we denied, Ps. 53.1. are sure there is No GOD, or that regards not US. [— But, Let me, LORD, (says Austin) wish for THEE alone! Solil. c. 12. Allure my Long with Thy Secret Raptures from Above, those Pleasures which Thou hast reserved and hid, as yet, from them that Trust in THEE, that with incessant Pant they may wish for THEE, lest th' Inward Relish being indisposed, may think that Bitter's Sweet!] We Fear what we should 'Slight, but never Value what we most should Dread: Like Birds, false Men of Clouts do fright, are taken yet by the destroying Ginn. Ps. 139. We care to act our Sins in private, out of Mortal view, regardless of the Heavenly Judge that sees. We Physic our distempered Carcases, but mind not how our Soul's disposed. Or if we do, not with that Thoughtfulness we ought; or else, relying on our proper Strength, implore not Heaven's Aid. So we no sooner got in Virtue's Paths, are weary of them quite: Or if a second time, to make amends, like Jehu, Isa. 64.6, we attempt with speed; alas! the Journey scarce begun, has tired us.— We cease;— but then dissatisfied, we force ourselves a little forward; but with subtle care we ar'n't exposed thereby. Thus move we on a Cripple's pace, till unconsidered Difficulties dark our Paths, and then, like (a) An Allegorical Description of the general Causes of Despair. Those wretched People once mistaken, do usually hug their Errors, are persuaded against others Expositions, and apply every hard Word of GOD to their own Vexation, Isa. 8.14. Travellers at Night, on unknown Roads remote, unable to return, or now proceed, with outstretched Arms we grope, incredulous of Night-Directors; till at last some harmless Thunder dying in the distant Sky, distracts our fearful Minds, and we Despair, when in some dismal Forest we are lost, or from a Precipice in mighty Waters fall. Our Beauty and our Wisdom too, are vain; Sect. 10. for they're imperfect, and will soon decay with Us they so adorn. Ps. 39.6, 12. Isa. 40.6, 7. Jam. 1.10. 1 Pet. 1.24. Though Casualties should spare us, [which they seldom do,] Age of necessity destroys: Then how perplexed our great Admirers are? A Blow or Bruise on th' Head, may spoil the Learned'st Master in Philosophy, and subject him to those before he scorned. Our greatest Sensual Pleasures are but Vanity. Much Time we throw away in anxious Cares and Troubles to enjoy; and when we do, we cannot as we would: our Torch will speedily burn out, and we are vanished from our Earthly Joys: Says Martial, Quicquid amas cupias non placuisse nimis, etc. or else our jealous Mind suggests a thousand Reasons for our sudden Loss of what [possessed of sully] but effeminates the Efforts of the Soul. Deprived of what we doted on, our Soul's unspirited, and in a torpid fright we much bewail the Loss of Satisfactions that before, by long Possessions, and a near access, [like My Lord (a) The Sensitive Plant in His Honour's Garden at Cue, near Richmond. Capel's Plant] contracted all their Charms; we now, as Pictures at a distance seen, mistake for Excellently Fine; and then 'tis long before we are ourselves again, or relish other Joys. You know, my Philomuse, that this and more is true. [To mention, by the buy, now what may be excused, that pretty *— B.J. ad imp. (Jul 4. N— 92. M. ob. F. 13. N— 9¾. T. Little Shadow (as I used to call it) of the Greatest FAIR: (I mean, the Person sojourned with your Friend) [a Sign but to convince that GOD was near] when with extravagant Affection grasped, Marcus Antoninus di. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. proved so indeed:— 'Twas REASON hide Himself, and it was gone.] And as the usual Objects of our earthly Pleasures are so Finite in their Nature, Sect. 11. they are Few; the compass of these Satisfactions is more short than Life; none to be had, but what before we loathed.— — Versamur ibidem atque Lucret. insumus usque, Nec nova vivendo procuditur ulla voluptas. Or those we soon look over, and cast by, like withered Flowers from our Bosoms we are weary of. The Sacred Bonds of Friendship, whose Delights alone, even here on Earth, could they without Cessation be enjoyed, might represent us Heaven, sure would be declined by Thoughtful Men, but 'tis an Exercise of Virtues. We often love our Second Selves (our Real Friends I mean) with such Sincerity and Care, that Fortune ruins Both, when she strikes One;— and never gives Content [whatever Good she sends] but when (a) This is experienced in Perfect Friendship: Remember David, and his Concern at the dreadful News of his Brother's Death, 1 Sam. chap. 4. from ver. 17. to the end. Serene and Free from Jealousies, they are Together Blessed. Riches and Honours too are also vain; Sect. 12. they fail us in the deepest Need, and can't secure us from the Jaws of Death, nor mighty Stings of Conscience.— Non Domus aut fundus non Aeris Acervus & Auri Hor. Aegroto Domini deduxit corpore Febres, Non Animo curas.— If we but use our (a) Omnis Pecunia Levis, fugax labilis, anguilarum & serpentum instar Lubrica. C. Agrip. Wealth, immediately theyr'e gone; but if we keep them only, than we have 'em not! They're winged; and though a while, till they seduce us to Intemperance, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. we may possess them, they will flee away; and to the Care we had in getting them, add fresh and greater Troubles then. But— I am weary of Descriptions, such as these. If, Philomuse, you'd further be informed, how Vain we are, and what we Toil about, contemplate Me. Our Life then, Sect. 13. (to conclue Persuasives, That this World of GOD is vain to try our Virtue, and that we may aim at Heaven Above,) when but considered, plainly does appear (as an Ingenious * Mr. J.D. in A— Z. Author says) a Cheat to All Considering Men: And yet such Fools we are, we ever hope against Experience; believe to Morrow sure will make amends for Yesterday Misfortunes, but in vain! This Day deceives us more than those behind, lies worse; for whilst it flatters us with hopes of some new Satisfaction, it robs us of the present we possessed! None therefore would live over Days are past, yet most (so silly are we) are in Expectation of new Joys from those which are to come. ('Tis strange! That from the Dregs of Life, we All should look for Pleasures or Contents the first brisk Running never could produce!) Why should we dote then on these Fallacies? or not immediately transplant our highest Love to GOD, by Resignation to his Blessed Will?— But, I must desire you to conclude, Sect. 14. Philomuse, That all I have said to depretiate the Creatures Worth, which is wont to inveigle the Inconsiderate's Affections from their proper Object, to Death, was meant rather by way of Preparative, than Motive to conduct you from the Love of them to GOD [aiming (as was told you by the preceding Discourse) [not to Abuse the Works of GOD, or those Ingenious Beauties, some of which I have the the Honour to know, but] to Disabuse those Men which on them to Excess, and rectify their degraded Minds, that with composed and impartial Thoughts they may judge of the Counsel is advised.] For, Though by Doting on the Creature, Sect. 15. you affront it to the degree of Sin, when you give it that Respect which is due unto GOD, and are accordingly punished; though (I mean) you're convinced, That to neglect the Commands of GOD, is Death, I would not therefore only you Resign to Him; that is a greater Fault than any of the World's; for which I persuade you to shun it, and will prevent you the Charms which do truly please the Sovereign Wisdom Commands. So that were You and I, Philomuse to reap no Advantage from Submission to Him, and God incapable [which cannot be granted] to overrule our Wills; though we were Objects now of his Hate; we have yet reason to Obey Him: For, 'twas HE which Made us, (not to do (a) HE is above the Need of His Creatures Help. Him Service: Can a Man (b)— Quid enim Immortalibus atque Beatis, Gratia Nostra queat, etc. Lucret. ex Epic. be Profitable to GOD? but) purely out of Love, we were. Ps. 100.10. Job 22.2, 3. Rev. 4.10. [So little could we deserve it, that we might be Happy with HIM. Indeed, as the Israelites, Sect. 16. to make them resolve on returning to their Happy Land, stood in need of that cruel Bondage in Egypt, we often want the harsh Usage of an afflicting World to undeceive us in its Charms, that we may fly to God; it is not to assure you, we must therefore only aspire to Him, [as if God needed to be recommended by his Creatures Defects! and so made them vain, that we might run to Him, to complete the Happiness of the Most Blessed GOD! Or, it is fit to make Him the Refuge of a Defeated Passion, whose Transcendencies entitle Him to more than the most Exalted and Entire! We have made ourselves so frail by the Fall, that (as) the Seraphic Mr. boil will tell you) we are unfit to procure, and ready to desert our own Good, and neither God's Excellence is a sufficient Motive to carry our Addresses to Him, nor his Possession a complete Tie to intercept in us all Designs of Revolt: And therefore, in Mercy, we are used as froward Children are, who (on the one side) when their Mouths are out of Taste, and they refuse what is necessary for them, must not only have it offered, but forced on them, and be, as it were, made to receive it; and who (on the other side) must be restrained from Gadding, when the Beauty of the Mansions they may live in, cannot invite their Abode.] The Chastisement of God in this Probation-state [as by all before was suggested unto you, Sect. 17. is purely designed for our own Good, and is an Effect of that Mercy which endures for ever, so should transport us, without more to do, through a true sense of his Supereminent Excellence, to an entire Resignation to his Holy Will, [who not only Made us, and has therefore obliged us to Obey, (as before,) but continues to Love, us, tho' His Enemies.] By whose generous Favours He condescends to assure He counts them none, unless they vanquish Obstacles, as well as want Motives from us. By Resignation Sect. 18. (to which I earnestly persuade you from an Inordinate Love of the Creature, which you see is Vain, Inconstant, and not to be Relied on, Deceitful, of no Continuance, and therefore impossible to satisfy the Soul of Man,) I mean, a Universal Submission or Consignation to the WILL of GOD, so as not only to acquiesce, with as much Satisfaction as you can, under every Accident or Affliction in the World, with a steadfast Belief they proceed from that Unerring Wisdom, and Paternal Hand, whence no Stroke lights sooner, or falls heavier, or stays longer than the Occasion that extorted it exacted; but to Rejoice, and be exceeding glad at ALL that Pleases GOD; using This World as not abusing it, (that is,) living in it, as seeing Him which is Invisible. It consists not with my Degree, Sect. 19 to Philosophise on the Nature of GOD, or from thence to prove GOD is the Head-Sourse of True Content, and Man's Proper End, into whom till he joins, he can never have perfect Rest, and so to confirm the Possibility and Necessity of Resigning to Him: It has been the Business of some former Leaves to declare it. And besides, That this is a Life of Probation, in which we are to fight out our Salvation by the Rules of GOD, or we shall perish at last, and have not Leases of our Lives, is by all of Sense most seriously owned. [Let it suffice to say, in Contradiction to Unthinking Men, That GOD is the Absolute First Being, and has therefore in his Rich Essence all the scattered Excellencies of Inferior Ones, in a more perfect manner than themselves have, with some peculiar Excellence of His Own besides; and is therefore to be granted the Supreme Good, if so He is, that supports himself on the Basis of his Own All-sufficiency, and is therefore His Own End and Centre, and is as Willing as Able to be also Man's. For the Nature of GOD involves, as in Notion and Conception, in Truth and Reality too, (as the Ingenious Mr. Norris, in his Coll. of Miss. p. 316. whence this Argument, in effect, is borrowed, does affirm at large,) Absolute and Infinite Perfection, and consequently includes a Benificent and Communicative Disposition; for this is a Perfection. Nor does the Supreme Excellence of Almighty GOD only evince him Communicative, but to be the most Communicative and Selfdiffusive of All Being's: For, as all Kind's, so all Degrees of Excellence must of necessity be included in a Being infinitely and absolutely Perfect, such as GOD. Therefore, HE is not only the most Communicative of All Being's, but will also communicate Himself in such an ample Measure too, as perfectly to content the most Aspiring Wish of Man. And this Willingness of God, That Man should partake of His Fullness to the highest degree, we are further assured of from express Revelations: First, By Words; Wherein He declares Himself (a) As I live (says Almighty GOD) [when His Paternal Threats, through misconstruction had caused the foolish Israelites to despair of His Love] I desire not the Death of a Sinner, but that the Wicked would turn and live: Turn you! Turn you! [How affectionately spoke!] from your Evil Ways, for WHY [O! most endearing Condescension, that THOU shouldst Reason so with Us!] WILL you DIE, Oh! House of Israel? Ezek. 3.11. Passionately desirous of the Salvation of Man. Secondly, By Two Signal Acts: The consigning to the World a Copy of His Will: And, The sending His Beloved Innocent Son from the Mansions of Ineffible Bliss, to suffer that Ignominious Death on the Cross, [a vast Incentive to our Love of GOD: By it He revealed the severest Justice, and the highest Mercy; the greatest Hatred of Sin, and most fervent Love to Man,] that we may again enter in, if we please, to the Joy of our LORD.] Sect. 20. I should now further discourse on that Supereminent Excellence of GOD I before mentioned: For [though I have already proved, 'Tis your best way to Resign to Him, or you cannot be in perfect Peace, or see Him Above; and, as another Incentive to your present and continued Union with HIM, I have assured you, He Loves you without Ends; That our Best Attempts rather need his Pardon, but cannot Profit Him, to whom we must ever be in debt, and after All, should conclude we are unprofitable Servants, and that our Righteousness is as filthy Rags,] Isa. 39.6. I find it Needful, our mistaken Minds will do themselves Right: For, not the Knowledge only of our Exemption from Misery, by this happy Compliance, will sufficiently attract our Cross-grained Wills; we must be often reminded, That there is in GOD what will replenish with Joys. HE is then, that Immense Ocean of Overflowing Good, that Eternal Supreme above All Virtues, that Father of Lights with whom is no Variableness, Jam. 1.17. neither Shadow of Changing, whom the Most Dignifyed and Sensible Being's, the Holy Hierarchy of Angels, & Departed Souls, who cannot Lie, Rev. 4.10, 11. grant to be the only Just, and Wise, and Great God, is HE at whose Feet the Elders of Heaven, All-sensible of their own Unworthiness, compared with HIS (even to Them) inconceivable Worth, cast their glorious Crowns, rejoicing to confess HE is the LORD, Eternal Maker of ALICE: HE it is of whose marvellous Worth the Courts of Heaven do continually ring with Ecstacizing Airs from the Hearts of Ten thousand times Ten thousand, Rev. 5.11, 12. and Thousands of Thousands of its most Charming Happy Choir [who for ever thus delight to Celebrate their Light and Life] * Ch. & Ser. etc. those Lovely Harmless Little Officers of GOD, whom the Prophet saw as much (a) They were ashamed, at their Comparative Deformity, and therefore they are represented as veiling their resplendent Faces before the Presence of the more Transporting GOD, Isa. 6.2. ashamed as pleased to stand round the Throne of GOD, dissolved with Love of Him, shouting out, by turns, Holy! Holy! Holy! LORD of HOSTS! do intimate, by their frequent Repetitions, their Impossibility of doing Justice to GOD; and that they can never satisfy themselves enough in singing Praises to HIM! HIM! who besides, is (as HE calls Himself) The LORD, Exod. 34.6, 7. the LORD GOD, Strong, Merciful and Gracious, Long-suffering, and Abundant in Goodness and Truth, keeping Mercy for Thousands, forgiving Iniquity, etc. that will by no means clear the Guilty; and is so far beyond Descriptions, that the loftiest Hyperboles, and most exquisite Figures of Rhetoric used by Men as well instructed as inflamed and transported by that inaccessible Light where JEHOVAH dwells, cannot arrive so far as I say, not to reach but so much as to approach the Subject they would pretend to solemnize! But from this short Descant on the Excellence of GOD, Sect. 21. as the strongest Incentive to your Resignation to HIM; let me now inform you, Philomuse, of those Troubles you will be raised above, and the Inestimable Joys you will, even in this Life feel, by an entire Consignation to that Holy WILL; only think it no Digression that I tell you first; That, besides a Preparative, the due Contemplation on that most happy Object I ventured to discourse of above, will be to the Reception of those unutterable Joys you may be blessed with, it should provoke you to a careful avoiding of all Sin. Indeed, the Heroic Heathen could tell you, Senec. that, Licet sarem Homines ignoraturos & Deum ignosciturum tamen peccare nollem ob peccati turpitudinem: Though I were certain Men could never know, and God would surely forgive, I should * How he hated Wilful Sins! scorn to Sin, for the Foulness and Dishonesty that attends it. Doubtless, since 'tis directly contrary to the Nature of GOD, there can nothing more unfit our Intellects for Sublime Satisfaction, than the Transgression of that Law enjoined by GOD; or more Unman us, than the Commission of what makes us so vastly Err from that Perfect Ens we should be most ambitious to imitate!— Oh! Gen. 39.9. how can I do this great Wickedness, and sin against GOD? was the Just Question of the Right Noble-Spirited Joseph to his importunate Mistress. I observe, 'tis the Sin, not the Punishment he sticks at; as one that would have abominated the Crime, though there had been no Hell. And whereas, though the LORD himself had prepared the Prophet Isaiah for that Vision wherein he was Blessed (as much as Mortality would permit) with an intuitive View of the Divine Majesty, Isa. 6.— and a Hearing the Seraphic Spirits Harmonious Anthem, and thereby (though Mortal) he was so highly sensible of the Almighty's Worth, that he would fain have joined [though he wanted Skill] in Consort with the Heavenly Host; he dared not, because he was impure; nor could he enjoy that mighty Satisfaction would have flowed from thence, had he been free from Sin; but was reduced to exclaim, by the dismaying sense of his Dissimilitude from Them, Woe is Me! Isa. 6.5. for I am undone, because I am a Man of polluted Lips, and I dwell in the midst of a People of polluted Lips; for mine Eyes have seen the KING and LORD of HOSTS! I am led to conclude, That we must be as free as possible from wilful Transgressions, or we cannot enjoy the Beatific Sight; and should be terribly afraid to presume on pleasing ourselves by Anthems to God, unless we are first rightly prepared as HE has ordered and expects. When you have once, Sect. 22. through a due Contemplation of what has been wrote, submitted (as is told you) to the Divine Will, you cannot be ensnared by any Earthly Good: for you will know them well, and on their Excellencies than look down with Eyes as unconcerned as Eagles, you may fancy, cast on silly Glow-worm's, after they have newly gazed on the Meridian Sun. You cannot Sin with Pleasure, Philomuse, or Wilfully; and therefore you'll be free from those Tormenting Stings of Conscience trouble most, from servile fear of a Discovery, and inward mighty Shame.— You need not dread the Horror of a Dying State, from sad Reflections on your vanished Days, or that you have not lived as GOD commanded you: No Accidents of Providence, how dark soever, will surprise your Mind; nor can you be, with Reason, long Concerned (or ever Discomposed) for any Loss Below. For, Sect. 23. by this near Conjunction of Your WILL to GOD's you will, in time, find it nothing, to Deny yourself; since thereby you will be wholly devoted to GOD, and perfectly cleansed from all that basest Dross of Selfishness, or Ends with which before you were unhappily alloyed. So that 'tis impossible any thing should happen to cause your immoderate Grief; for you enjoy all your Desires in General and Bulk, though not always, perhaps, in Retail. And whereas your greatest Wish is, That God's Will be done; your Assurance, That 'tis HE is the Supreme and Uncontrolled Disposer of Events; does persuade you, All Accidents that can fall on you, are but exact Completions of His Divine WILL, and therefore of Yours, so far as 'tis comprised in His: And therefore His Dispensations to you, are, in effect, but the Acts of your own Will, with the superlative Advantage of their being directed by Him who is Wisdom, Power and Love. Then you'll be convinced, Sect. 24. That GOD is Just in All, and that you have reason to Bless HIM, with Job.— Your Thoughts will then be such as these; Job 1.21. — HE takes but His Own, and he lends us All. — ch. 2.10. — Shall we receive Good at the Hand of GOD, and shall we not receive Evil?— Well! 1 Sam. 3.38. 'Tis the LORD, let Him do what seemeth Him good. Isa. 63.9. — He grieves not the Sons of Men willingly, but in all our Afflictions is HIMSELF Afflicted!— and will give us Grace to help in time of Need. Heb. 4.16. — However, Though HE Kill me, Job 13.15. yet will I Trust in HIM! You will not be Concerned, if you have not an immediate Return suitable to your Prayers to GOD: You'll remember the Parable told by Christ, Luk. 11. from v. 5. to v. 14. — That HE is your Father, your peculiar Friend: That 'tis easier for an Affectionate Mother to forget her Darling and Firstborn Child, than for God to forget You: Though She should, yet cannot HE, He tells you so. Isa. 49.15. — The Heathen Satirist, Sect. 25. by Natural Reason, was so sure of this, that after deep Contemplation thereon, says * Juv. etc. he (what I would not have disliked, for being forgot in its proper place)— Permits Ipsis Expendere Numinibus Quid Conveniat Nobis, Rebusque fit utile Nostris: Nam pro Jucundis Vtilia queque dabunt DI, Charior est Illis Homo quam Sibi— etc. Cast All your Care upon the DEITIES, THEY Love us Better than we do ourselves, And will, for Pleasant things, what's fittest give. I ascend now to that highest Advantage from Resignation to GOD, Sect. 26. the Enjoyment of HIM. But as you cannot by a Book of Anthems be justly enamoured of their Harmonious Sound, or the Delights they can cause, if you are not skilled in Music, or at least, have not heard them sung, it is wholly impossible I should, by all I can say, let you know so much of those inexpressible, exquisite Pleasures (resulting from that Union with the GOD of Love) as will in the least degree Transport you [as you ought] with a Desire for Them, unless you were capable to Enjoy, or had before Felt them. An Illiterate Man may believe, indeed, when he sees a Famed Author's Learned Book, it is certainly Fine; but he is no more capable to Enjoy, (less, sure, to be affected with a bare Information that the Work is Great, (a Scholar's first degree of Pleasure therefrom,) the Satisfaction it affords an Intelligent Reader) than the World is, by only All the brave Expressions in it, the Comforts which proceed from the Presence of GOD. However, since, Blessed be GOD, (though as Men born Blind, cannot, by the best Descriptions, be made truly sensible of the Difference of Colours, or the Comforts of Sight, no one in a wicked State can taste the Pleasures of Resigning to GOD) All Men may conform, if they will, I shall now, I say [having persuaded from thence] use my utmost Endeavour, we may, in some measure, conceive what I promised you should, to excite thereto. Those Happy People then, Sect. 27. who are so united to their GOD of Love, (though not able to enjoy a full Fruition of HIM Below,) have their Eyes so fixed by Contemplation (that excellent Vehicle of the Mind, by which, like Moses in the Mount, Exod. 34.29, 30, etc. by an assiduous Converse with God, it acquires a Lasting Luminousness) on their Future * Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof who can here conceive? State, [where they will be perpetually swallowed up in the perfect Comprehensions of GOD, and incessantly, for ever, be supremely Ravished with the inconceivable Glories of His Divine and Superlative Beauty,] (that in their Voyage here to Heaven, (tho' they are Naturally frail as we, they are so pleased therewith) that the greatest Excellencies here on Earth can at no time make 'em glance aside from that mighty Object of their Faith; but on it, with as much Intention their Eyes remain, Ye men of Gallilee, etc. as Christ's Disciples on their Ascending Saviour did, who were diverted therefrom, neither by the Presence nor Reproof of even ANGELS themselves. Those Blessed Persons do possess their Souls in Peace; They shall not be afraid of Evil Tidings; Psal. etc. for their Hearts are fixed, and they enjoy the Contentments of an innocent Piety; are sweetly bedewed with the Influences of the Holy Spirit, and the Transports which shoot abroad in their Qualified Minds. They are only troubled that they cannot Love GOD more, and are unable to contribute something to the Happiness of HIM that is so Good to All. It grieves them, indeed, to find themselves reduced to be only Passive, and Receivers in the Commerce; but whereas they know HE has All things at Command, and is in (a) The Divine Nature [as the Epicurean Lucretius could own] is Privata dolore omni, privata periclis. Ipsa suis pollens opibus, etc. HIMSELF Supremely Happy, their Concern is turned into Joy, and they breathe out their Souls in such following Strains of the Holy St. Augustin, (till their Corruption has put on Incorruption, till they are launched into the Ocean of Eternity, and they (a) Putas qualis TUNC erit splendor Animarum, quando Solis Claritatem habebit Lux Corporum! Aug. Ser. 12. in Verb. Apost. shine like the Sun in the Firmament Above, when they are surrounded with the GLORY of GOD, and will fully Hear and Enjoy those (b) Semper omnibus in mentem veniat HAEC Aeterna faelicitas de cujus Excellentia si omnia dicta fuerint quibus omnium Hominum linguae sufficiant vix tamen infima ejus particula delibata fuerit. Calv. Instit. l. 4. c. 25. Pleasant Things which Eye has not seen, 1 Cor. 2.9 nor Far heard, neither have entered into the Heart of Man to conceive.) * S. August. Med. Lat. O Lord! Sect. 28. thou King of Saints, these mighty Goods are the Rewards of those that Pant for THEE, Thou Hope of him that saints! Thou Comfort of the Helpless Man! Thou Crown of Glory for the Conqueror! and Everlasting Satisfaction for the Man that will Deny himself for THEE! When I consider how Unreasonable it is for us to look for Heaven, who take Delight in All on Earth, my Soul refuses Comfort here Below, [my Dearest GOD!] that I may live with Thee! O Gracious Father, help me to contemn these worldly Toys! Make all things taste to me like Gall, but Thee, thou Everlasting, Only, Pleafant Good! whose Presence made the holy Stephen estimate those Stones by which he died, as sweet: For whom St. Laurence willingly expired upon the burning Coals; and the Apostles from the Counsel of the Jews departed, Act. 5.41. greatly pleased that they were worthy to endure Reproach for Thee. St. Andrew joyfully was crucified, because he'd haste to Thee. Therefore, the Chief of Thy Apostles chose the Cross; the other loved the Axe. St. Bartholomew, enamoured of thy Beauty, willingly was Flayed alive: And John, disdaining Death, drank up the Poisoned Draught immediately. When Peter tasted Thee, forgetting all inferior Things, like one beside himself, acknowledged to be There, was good; and talked of Making Tents for Those Above, that he might view Thee still!— A Sight of Thee, O Lord, creates Delights ineffable!— When Peter was made sensible of Thee, how he contemned all other Things? — But, Oh! had he but seen THEE as THOU art, or those Great Things Thou hast laid up for Deficated Souls, what would he then have said!— Surely he tasted of that Spring of Life, who, in an Ecstasy, exclaims, Oh! how Great is that Goodness which Thou hast laid up for them which Fear THEE!— And so had he who passionately said, Oh! taste and see how Good the LORD is!— In Hopes of this my Maker, GOD, we always are at War: For THEE we're Killed every Day, that We may Live with THEE! Again: I am in Love with Thee, Sect. 29. my Dearest GOD! and vehemently Long to Love Thee more and more; for truly, LORD, thou'rt Sweeter than the Honeycomb; more Nourishing than any thing that is, and more Resplendent than the glorious Sun; and therefore all the purest Gold the World contains, the finest Silver, and most precious Gems, I value less than Nothing, in respect of Thee!— Now I am Ravished with Thy Excellence, and Thoughts of the Sublime Delights the Beauty of Thy Palace will Transport Me with.— Oh, how I scorn these counterfeit, destroying, greatest Goods Below!— Oh, Everlasting Mighty Flame of Love! Inflame Me, yea, Inflame Me wholly with a Perfect Love of Thee!— Oh, wretched is that Man, unless he loves the Creatures, purely for Thy sake!— Oh, that I could but Love Thee as I would, because Thou lov'st me first!— Can Men or Angels justly Praise the LORD? or any thing declare Thy mighty Love to Me!— Thou, out of Nothing, madest Me much above the Sensible and Things Inanimate, a little lower than Angelical Existences, after Thine Own Incomparable Form, and breathed in Me Thy Breath, my SOUL; created'st All Things for my Use, and still continuest (though I've often forfeited) my Life, that I might come to Thee! Again: How Happy is that Soul that's once let free! Sect. 30. that's out of Prison, rid of that depressing Load, its Body!— swifter than Thought, it would fly, and pierce the Clouds, but to be linked to Thee!— where She would eagerly for ever Gaze on Thy Transporting Beauty, LORD of Lords! where She would overlook the Ravished Cherubims as they are passionately singing Halelujahs to the GOD of LOVE! and join in Consort with the Mighty Host, till She's Intoxicated with the Glories of the Place, the Pleasant Odours, and Transporting Sounds rebounding in the Vast Celestial Courts, in Praise of THEE, O GOD of JESV, Saviour of the World!— O Blessed! Blessed are the Citizens of Heaven Above! How the Communion of Saints would Comfort me! There we should think what Troubles we endured on Earth, but how Rewarded Now, where we shall never be offended more! What Instruments! What Anthems! What Divine Melodious Compositions of the Heavenly Symphonists will THERE be ever heard! [And, Oh! how Charming do the Angels look, whilst They are Ravished with their Object, GOD!] There is no Want, no Shame, no Discontent, no Need of Pardon, Fear or Punishment: But There is Perfect Peace, and Love, and Joy; for there is GOD, Rest, Everlasting Satisfaction in the Holy Ghost!— Oh! that I could but hear the Angels Antiphones to HIM! But more than Happy should I be, if I could chant forth one of those Exhilerating Songs of Zion to the LORD!— Oh! that the Time was come, when I might so employ myself! Again: Most Merciful Endearing Father, GOD! Sect. 31. who hast so Loved, so Enlightened, so Exalted Us, how Sweet are Thoughts of Thee!— The more I do Contemplate Thee, the Sweeter and the more Admirable Thou art to Me! and therefore I do love to often Think on Thee! incessantly desire to See Thy Beauty in this Veil of Tears, and be Beloved by Thee! O Lord, Thou hast Inflamed Me, and I Burn! I greatly Long to come and be with Thee! I am beside myself, almost, with vehement Desire to See Thy Face!— I am resolved to stand upon my Guard, to keep myself awake, and always sing away the Time in Praise, in Praise of Thee!— I'll pierce the Skies with my Entreaties, and will fancy I am with Thee Now! Only my Body, then, can be in Pain, my Heart is with my Dear Beloved Treasure there Above! But, Lord, I am Dissatisfied, I cannot Comprehend Thee, by my deepest Thoughts, aright! Thine Honour, Thy Divine Resplendency, Thy Might, Thy Glory and Thy Majesty, Thy Goodness and Thy Mercy!— every thing of Thee exceeds the Highest Intellect! Again: My Soul! Sect. 32. were we to suffer daily Torments here on Earth; nay, were we for some Ages to endure the Fire of Hell, that we might see at last Christ Jesus, and the Glory of the Lord, that we might be among the Saints at Rest, with what Content we should accept of All! Let Hell, or all the Devils in it, do their worst then, to me here: What tho' I'm Tempted, almost Starved for Want, Naked, constrained to Labour with my Hands, or Beg; if I can never Sleep, am always Sick, and all the World Abuse me; I shall see my God; and then shall shine with Everlasting Light, when HE has made His Jewels up, to be with Him in Endless Joy! Again: My Conscience tells me, Sect. 33. Lord, that I have sinned exceedingly; but yet I don't Despair: For though my Crimes abounded, GRACE. aboundeth more.— That Miserable Man that fears he never shall be Pardoned, does deny that GOD is Merciful, so wrongs the Holy One. The Father of the Universe is Love, is Powerful, is Truth; so that I faint not, though I went astray.— I doubt not of his Love, but He'll accept of Me; nor of His Truth, but He will keep his Word; nor of His Power, but He can Redeem.— Sometimes the Enemy, indeed, will make me question, Why, but what am I, that I should look for such a Happiness as Heaven? Why should I hope for what I never yet deserved? But I have thought again, I know in whom I Trust: GOD has adopted me his Son; His Promises are steadfast, He can never change, and is Omnipotent. I am not terrified with a Reflection on my Wicked Life, when I consider, that Christ Jesus died to save such Men as I:— Surely, my Sins do not exceed his Sufferings; the Nails by which He hung upon the Cross, the Spear that pierced his Blessed Side, cry out to me, Fear not; if you will Love the Father, he is throughly Reconciled to you: Longinus Opened me a Way to Satisfaction, by the Wound He made.— O ye of little Faith; But, Love the Lord! Love turneth Fear away.— Christ stretched out His Arms upon the Cross, to signify, He's ready to Embrace Returning Prodigals.— Again: Oh, Sect. 34. Thou Incomprehensible, Eternal Source of Good! let Thy Abundant Mercy flow on me!— Rouse up, my Soul! uncloud thyself, and with thy utmost Understanding labour to Contemplate what a Sea of All-sufficiency [how Beautiful and Happy] is the LORD! If every several Thing be so Delectable, how Pleasant! how Delightful! certainly, is That Almighty Being, God which in Himself enjoys the QUINTESSENCE of every Real GOOD! If Creatures are so Charming, Lord! what Mortal can endure a Sight of THEE, and not be melted down! THOU Maker of ALL Things.— Oh! Philomuse!— the Rays of the Divinity do now break in upon my Soul,— I stagger,— and have lost myself;— I only can spare Time to ask you— If the Spouse's Bowels were so moved, when CHRIST, Si Momentanea DEI visio tantùm potuit apportare laetitiae cumulum; Quid potuit visio EJUS Aeterna? Gerhar. Med. 48. her Lover, did but put his Hand (here) through the Hole within the Door; how will her Soul be Ravished, when she sees HIM as HE is, throughly, at once, without a Prejudicial Veil between, in that Celestial Paradise of GOD!— Think not, Oh, Think not more of these Delusive Joys on Earth! Immediately Resign, and be with GOD!— There you shall hear not those Harmonious Flourishes from Instruments played on by Men, which used to so Transport you from your Self on Earth, but Finer, much beyond Conception,— Angels Compositions for the KING of Kings, the GOD of Melody! Exceeding what we can expect should ebriate the Perfectness of Being's, SAINTS Above! Farewell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (M. Coll. Octob. 3. 1694. Oxford.) [Ae. M. 18.] FINIS. AN APPENDIX. BY what has been said, we find it truly Reasonable that, even for our own sakes we set not our Affections too much on Things Below, but Resign up our Wills to the Will of GOD, for thereby we shall in THIS Life be Blessed with that PEACE which the World cannot give, and may be infallibly assured that we shall perfectly enjoy the Superlative Good in HEAVEN. HEAVEN! a Composition of such Eternal Charms as are beyond the Skill of ANGELS to Express! to Men? nay ONE ANOTHER perfectly, though they are most Intelligent! HEAVEN! a Place of Ecstacy so great, as yields us every Real Good but Tongues to tell our Joys!— We are so full of them! HEAVEN! I say! at which when we are once arrived, we shall not so much as fancy 'mongst our then transporting Pleasures, that 'tis HEAVEN's the Seat of Them! so far our NOBLEST Thoughts of IT on Earth fell short of what we see! Now, The Way by which we may consorm our Wills to the Will of GOD, is by having an Humble and True Opinion of our own Nothingness compared with the unconceivable Majesty of Almighty GOD which may restrain us from every Sin. That we might Thus think of ourselves, was the Design of some part of the METHOD in the former Discourse, yet the Question still is HOW, after we have this Humble Opinion of ourselves, we may be perfect in our Resignation to GOD as much as Mortality can without Danger of Revolt? or, How a Habit of Sin may be perfectly Broken? In general then, and to be very Brief, according to St. Paul's Advice, and the Opinion of the Church. By a constant Mortification of ourselves. By always denying ourselves principally that Evil to which we seem most inclined. By ever avoiding the Incentives to Vice, Evil Conversation, and Excess in the Necessaries or Reasonable Diversions of this Life. Or thus: By living only in perpetual Temperance: Contemplative, according to the Excellent Example of the Holy JESUS and the incomparable Rules which GOD's Wisdom in the Scriptures Enjoined. Without These, we may in vain talk of the Folly of Vice, and inveigh against the Licentious Man! The next new Assault like a Torrent over whelms OUR Sense, and WE are Born away from our Use of Reason, with the tempting Cheat! I hearty wish we would all live Thus: Certainly we should not only be freer from corporal Pains, but those frettings of the Soul which attend a less heedful Life. We should be delivered from that Curse of God: which cuts us off e'er half our days are spent, and be made happy with those inward mighty JOYS I so often mention. That PEACE which Exceeds the greatest Pleasure from the strongest and most lofty Lines of Sense! more charming than the most Exalted Ravishments of the finest Strains! Nay! than the Comforts of Friendship in Perfection! A PEACE—?— Ineffable! B. Prat. Reader, The Author not being consulted till too late, some literal Faults and Mispointings have still escaped sight, which you are desired to censure friendly, and with these correct EPist. Ded. p. 2. l. 3. r. have. p. 26 l. 9 for its r. their. ibid. l. 10. r. resent. p. 61. for perfect Ens. r. compleatest Being. p. 34. by the word FAIR in the margin, r. GOD. p. 60. l. 11. r. Seirem. p. 70. l. 6. r. qu que. p. 85. l. 17. r. O! p. 95. l. 17. r. poterit. p. 96. l. 2. for through r. by. p. 97. l. 6. r. PERFECTEST. in post. p. 6. l. 8. after contemn r. and want it not. * Deal [s] superfluous at the ends of Words, and contract others for their better sound. * These Crotchets [] are used here as they ought; i. e. when the Sense is particularly to be observed. THE POSTSCRIPT. A LETTER from, and its ANSWER to a Critic who perused the Written Copy of this Book, without the Author's Knowledge, through the Gentleman's Pleasure to whose Care the Impression was consigned. They are both as follows: Mr. P—tt, MY Knowledge of YOU, was the Reason I Importuned and Prevailed with the Unwilling Mr. M. for a Sight of the Book you were about to Print.— I tell you, Sir, you are a Gentleman, indeed, of an Admired Life, Ingenuity and Language, but not well acquainted with the World, or a Lady's Humour yet: All the Sex love to be [tho' they know they are] Flattered, and I never heard of one yet, who was above an Encomium from You— I Dislike too that Expression in your Proem to the Piece. viz. You shall not value the Censure of Men:— You should Value All that Good Men say, and I wish you had been Plainer on a Thought or two in this Pretty Work; I cannot comprehend them well at first. Pardon (if it be needful) this Effect of a Hasty Survey; I had the Copy but a Night, and could not have an Opportunity to interrupt you in time, before now I am least prepared. I am, Truly Yours,— L' S. Zion Coll. Lond. 94/5. The Author's Answer. SIR, I Thank you for your Last: I never yet saw a Book so Excellent, but by an Hypercritick [such as you] it might be Caviled at. You expected not, sure, to see Mine without Fault.— As to your particular Objections, I tell you, Sir, first, [with leave,] you're Mistaken: There are some of the Female Sex to whom Flattery is as Nauseous as it would be to you, or that Expression of yours to most of them, who Value themselves only on their own Deserts, and are above an Encomium, though from you yourself; for they Contemn it, (as you may know, if you please.) You tell me, in your Postscript, you surveyed the Book in Haste: I Believe you, [so do most of Your Excellent Parts:] I'm sure, had you deliberately perused the Pag. 3. Expression [I think I shall not be so vain, to value the Censures of All,] and considered then, that in the Epistle to the Worthy Reader, [I desire Their Friendly Censure thereon,] you would not therefore have found Reason to Dislike, or from thence conclude, I contemned the Censures of the Good. I refer you to the Preface next; (let what has already been said, suffice for this Manual here.)— Those Thoughts you complain of, may with Ease be understood by Considering Men: If it had pleased you to suspend Reflection till you had read them a second time, you had been better prepared to judge, and needed not to ask Pardon of Obliging, SIR, Your Servant to Command,— P—tt. Oxford, Jan. 21. 1694/ 5. THE END. READER, These following Faults have escaped the Press. IN the Epist. Ded. page 2. line 12. read have: p. 15. l. 17. r. through: p. 38. l. 2. r. conclude: p. 42. l. 11. after please a period, no point after Commands in l. 2: p 53. l. 7. r. Ineffable: p. 56. l. 3. a Colon after Great, no point after God: p. 60. l. 11. r. scierem: p. 80. l. 7. a period after Draught, no point after immediately in l. 8: p. 81. l. 2. put a comma after THEE: p. 85. l. 17. r. O! JESUS!