i 
 
CENTURIES OF MEDITATIONS 
 THOMAS TRAHERNE 
 
CENTURIES OF 
 MEDITATIONS 
 
 BY 
 
 THOMAS TRAHERNE 
 
 (1636 ?-i674) 
 
 NOW FIRST PRINTED FROM THE 
 AUTHOR'S MANUSCRIPT 
 
 EDITED BY BERTRAM DOBELL 
 
 Nor gold nor jewe ls for a gift I bringr, 
 But a more precious and a rarer thing 
 
 LONDON 
 
 PUBLISHED BY THE EDITOR 
 77 CHARING CROSS ROAD, W.C. 
 igoS 
 
First issued, June igoS 
 Second issue, December igoS 
 
THIS BOOK IS DEDICATED TO 
 
 A. T. QUILLER-COUCH 
 
 With feelings of much admiration for his talents 
 as poet, novelist and critic, and of deep 
 gratitude for his perhaps too favourable 
 estimate of the literary labours of 
 THE EDITOR 
 
INTRODUCTION 
 
 It is now four years since it fell to my lot to make 
 known to the world the poems of Thomas Traherne, 
 For considerably more than two centuries they had 
 remained in manuscript, unknown and uncared for. 
 They had fallen into my hands by what I must needs 
 think was a very remarkable series of accidents ; and 
 I account it as one of the most fortunate incidents of 
 my life that I immediately discerned their value and 
 importance. When I published them I did not fear to 
 express my belief that they were the work of one of 
 the finest and noblest spirits that ever existed, and it 
 was a great gratification to me that my own estimate of 
 Traherne was accepted as a true one by all competent 
 judges. I do not think that any one whose opinions 
 are worth consideration would now deny that this 
 successor of George Herbert, and contemporary of 
 Milton, Crashaw and Vaughan, is worthy to be men- 
 tioned in the same breath with them. Or, if indeed 
 any one should think that Traherne's poems, fine as 
 
 vii 
 
they are In substance, arc yet, owing to their occasional 
 defects of expression, inferior to those of the poets I 
 have named, I cannot doubt that with the publication 
 of the present volume all question as to his claim to 
 rank with them in force of intellect and power of 
 expression must be finally set at rest. 
 " When I published the poems I prefixed to them 
 an introduction in which I gave all the facts about 
 the author's life and works which I had then been 
 able to discover. I need not travel again over this 
 ground, since most of my present readers will have 
 seen the previous volume. What I said in that 
 preface I do not now sec any reason to modify 
 or withdraw. 
 
 About the present work there is much to be said : 
 and I at first intended to attempt to say all that needed 
 saying. But after some endeavour to do this, I came 
 to see that with all my admiration for Traheme as a 
 literary artist, I was so far out of sympathy with many 
 of his ideas that I could not deal with them from the 
 proper standpoint without exposing myself to some 
 risk of misapprehension. Though it is certainly not 
 necessary that any one who writes about Traheme 
 should believe all that he did, it is yet desirable that 
 he should be generally in sympathy with the faith of 
 which our author was so earnest a professor. For 
 myself then all I now propose to do is, firstly, to make 
 some remarks on the characteristics of Traheme as a 
 man and an author ; and secondly, to endeavour to 
 bring out, by comparison with the most famous work 
 Tiii 
 
of the same kind, the peculiar merits of his " Centuries 
 of Meditations." 
 
 In the character of Traheme the qualities of the poet, 
 the mystic, and the saint are all to be found in a very 
 high degree, if not indeed in their highest manifestations. 
 And these qualities were all so happily combined in him 
 that they make up together a perfect unity. He was 
 not more a poet than a mystic, nor more a mystic than 
 a saint ; but each at all times, and never one rather 
 than the other. To set out to prove this is not perhaps 
 very necessary, since few or none who study attentively 
 this and the former volume will be likely to question it ; 
 but I cannot resist the temptation of making some relative 
 quotations from an author who, though utterly different 
 as it may seem at first, from Traherne, had yet not a few 
 qualities in common with him. The writer of The 
 City of Dreadful Night," though he did not and could 
 not know anything of Traherne, has yet, in his essay 
 called " Open Secret Societies," in describing the typical 
 characteristics of the Poet, the Mystic, and the Saint, 
 produced a living picture of our splendid alien," as he 
 has been called. 
 
 Let me quote first Thomson's description of the 
 Poet :— 
 
 "There is the Open Secret Society of the Poets. 
 These are they who feel that the universe is one mighty 
 harmony of beauty and joy ; and who are continually 
 listening to the rhythms and cadences of the eternal 
 music whose orchestra comprises all things from the 
 
 ix 
 
shells to the stars, all beings from the worm to man, all 
 sounds from the voice of the little bird to the voice of 
 the great ocean ; and who are able partially to repro- 
 duce these rhythms and cadences in the language of 
 •men. In all these imitative songs of theirs is a latent 
 undertone, in which the whole infinite harmony of the 
 whole lies furled ; and the fine ears catch this under- 
 lone, and convey it to the soul, wherein the furled music 
 unfurls to its primordial infinity, expanding with rap- 
 turous pulses and agitating with awful thunders this 
 soul which has been skull-bound, so that it is dissolved 
 and borne away beyond consciousness, and becomes as 
 3 living wave in a shoreless ocean. If, however these 
 jtheir poems be read silently in books, instead of being 
 heard chanted by the human voice, then for the eye 
 which has vision an underlight stirs and quickens 
 iamong the letters which grow translucent and throb 
 •with light ; and this mysterious splendour entering by 
 the eyes into the soul fills it with spheric illumination, 
 and like the mysterious music swells to infinity, con- 
 suming with quick fire all the bonds and dungeon- walls 
 of the soul, dazing it out of consciousness and dissolving 
 it in a shoreless ocean of light." ^ 
 
 That this passage might very well stand for a parti- 
 cular description of Traherne's character as a poet can, 
 1 think, hardly be disputed. If ever man felt that ' the 
 universe is one mighty harmony of beauty and joy,' 
 that man was most certainly Traheme. In all his 
 writings (save his "Roman Forgeries") his continual 
 
endeavour, conscious or unconscious, was to reproduce 
 • the rhythms and cadences of the eternal music' That 
 he did not entirely succeed in this endeavour, but some- 
 times stammered or sang only in broken accents, is but 
 to say that in striving to utter 
 
 " Things unattenipted yet in prose or rhyme, ' 
 
 he failed where all must fail, until the Super-man is 
 evolved, or the human race invents a new medium of 
 expression. 
 
 In a passage no less applicable to Traheme, Thomson 
 describes the Saints : — 
 
 There is the Open Secret Society of the Saints. In 
 how many books, in how many lovely lives, have their 
 mysteries been published ! yet how dark and unintel-i 
 ligible is their simplest vernacular to the learned as to 
 the ignorant, to the learned even more than to the 
 ignorant, who are not of the Society ! These are they 
 who know, and live up to the knowledge, that love is 
 the one supreme duty and good, that love is wisdom 
 and purity and valour and peace, and that its infinite 
 sorrow is infinitely better than the world's richest joy." 
 
 From Thomson's delineation of the Mystics I quote 
 the following passage, though it is much too short to, 
 give an adequate idea of the manner in which the whole 
 description applies to Traheme : — 
 
 ••Lastly there is the Open Secret Society of the 
 Mystics. These are the very flower and crown of the; 
 four already touched upon, Saints of Saints, Heroes of 
 
Heroes, Philosophers of Philosophers, Poets of Poets ; 
 the identity of the masculine ideal of Hero and Philoso- 
 pher and the feminine ideal of Poet and Saint. Their 
 mysteries have been published to all the world in the 
 choicest visions and actions, thoughts and strophes, of 
 the choicest members of these other fraternities ; yet 
 not only do they remain utterly obscure and illegible to 
 the common world of men, they are dark to all of even 
 those fraternities who have not been initiated to the 
 supreme degree." 
 
 There is much more in this remarkable essay that I 
 should hke to quote : but I must restrict myself to one 
 other passage, in which Thomson enunciates a tnith 
 which Traheme was the first, I think, distinctly to 
 apprehend, and which he was never tired of en- 
 forcing : — 
 
 Such are a few of the loftiest Open Secret Societies, 
 these organisations of Nature so perfect and enduring, 
 so superior to the most subtle organisations elaborated 
 by man. And in all of them, I think, we find that the 
 poor and the mean and the ignorant and the simple 
 have their part no less — nay, have their part even 
 more — than the rich and the great and the learned and 
 the clever. Let us praise the impartiality of our Mother 
 Nature, the most venerable, the ever young, the fountain 
 of true democracy, the generous annunciator of true 
 liberty and equality and fraternity : who bestoweth on 
 all her children alike all things most necessary to true 
 health and wealth, the sunshine, the air, the water, the 
 xii 
 
fruits of the earth ; and opens to rich and poor alike the 
 golden doors of enfranchisement and initiation into 
 the mysteries of heroism, purity, wisdom, beauty, and 
 xnimite love. 
 
 To no man who ever Hved were these mysteries more 
 open than to Traherne, and no man was ever more con- 
 stantly m communion with them. It has been said that 
 most men have only enough religion to make them hate 
 one another ; and it is at least certain that in the past 
 religion has more often been the cause of strife and 
 division among mankind than of love and concord. 
 But Traherne at least knew well and acted up to the 
 knowledge that love is the one supreme duty and good, 
 that love IS wisdom and purity and valour and peace 
 and that its mfmite sorrow is mfinitely better than the 
 worid s richest joy." The love of love fiUed him and 
 possessed him, guided his every action, and ruled all 
 his thoughts He Hved habitually on the highest levels 
 of spiritual life without any of those ignoble descents 
 to the depths of sensuaHsm which, in men compounded 
 as most of us are. more of sense than spirit, too often 
 tollow hard upon our moods of exaltation. 
 
 In writing his latest work it is plain that Traherne's 
 design after he had proceeded a little way in it,* was 
 to produce a manual of devotion suitable for the mem- 
 bers of the Church of England, and more particuTarTy 
 
 Zlll 
 
for the less learned and cultivated adherents of it. He 
 probably thought that none of the then existing manuals 
 were altogether fitted for their purpose. When he 
 began it was doubtless without any thought of imitating 
 or rivalling the best known of all treatises of the kind, 
 "The Imitation of Christ :" but before he had got to 
 the end of his first " Century " he must have seen that 
 his work was resolving itself into a somewhat similar 
 production. He must have been well acquainted with 
 the " Imitation," since he makes at least one quotation 
 from it : but it can hardly be doubted that he thought 
 it was too exclusively Romanist in its tone and teaching 
 to be fit for use by members of the English Church. 
 Certainly he might justly have thought so : for with all 
 its merits that work, if regarded as a manual for general 
 use, and not merely for the cloister, has at least one 
 serious defect. Instead of pointing out that defect my- 
 self since it might be thought that I am not in this case 
 
 an impartial judge— I will quote two passages from 
 writers who cannot reasonably be accused of having 
 any undue bias against the book. And first I will quote 
 from the Rev. T. F, Dibdin's Introduction to his fine 
 edition of the "Imitation" : — 
 
 " The ' Imitation ' is clearly the production of a writer 
 deeply versed in holy writ ; but it is also the production 
 of one who has applied that knowledge more exclu- 
 sively to the purposes of private meditation, confession, 
 and prayer. It is beyond all doubt a work of great 
 singleness of heart and simplicity of character ; but its 
 xiv 
 
cloistered author rarely appears to have raised his eyes 
 through his grated window to contemplate a sun which 
 was shining upon the good and the bad alike ; or to 
 have looked abroad and viewed his fellow creatures, 
 hastening, in their several careers, to perform those 
 offices which Providence had destined them to fulfil." 
 
 I will quote next a passage from the Quarterly Review 
 for July 1895, which appears in an article entitled 
 " The Passing of the Monk " :— 
 
 "Monastic Christianity finds its most complete ex- 
 pression in that small manual of devotion put forth in 
 the fifteenth century, known as 'The Imitation of 
 Christ.' Its boundless popularity reminds us, said Dean 
 Milman, that it supplies some imperious want in the 
 Christianity of mankind ; but, hke monasticism, of 
 which it is the perfect exponent, 
 
 ' it is absolutely and entirely selfish in its aims as in its acts; 
 its sole, single, exclusive object is the purification, the eleva- 
 tion of the individual soul, of the man absolutely isolated 
 from his kind, with no fears, no sympathies, and no hopes of 
 our common nature; he has absolutely withdrawn himself 
 not only from the cares, the sins, the trials, but from the 
 duties, the moral and religious fate of the world.'" 
 
 It may be thought at first that I have quoted these 
 passages without any sufficient justification ; but I think 
 it will be seen directly that they are entirely relevant 
 and even illuminating. The "Imitation," as Dean 
 Milman so well says, represents the spirit of the Cloister, 
 and— shall we add ?— of a narrow and rigid Cathoh- 
 
 ^ XV 
 
cism. The " Centuries of Meditations " represents (in 
 comparison at least) the spirit of free religious thought. 
 In the " Imitation " we behold the doubts, fears, and 
 perplexities of a soul oppressed by the consciousness of 
 real or imaginary sins : in the " Centuries " the rap- 
 turous aspirings of a joyful and happy soul, conscious 
 jf its kinship with God Himself, and sure of its own 
 divinity and of its glorious destiny. The author of the 
 "Imitation" wanted to save his own soul; Traherne 
 wanted to save the world. However much assured he 
 might have been of his own salvation, the latter writer 
 would never have been content merely with that. He 
 desired with an exceeding great desire to make all men 
 as happy as himself. All were immortal creatures, and 
 it was within the power of all to make their peace with 
 God, and enter into their great inheritance. This is the 
 continual burden of his verse, and the message which 
 informs his prose with its fire of conviction, and its 
 unmatched persuasiveness. He would have rejected 
 with scorn any faith whose benefits were to be confined 
 to himself, or to a narrow circle of the elect. It was a 
 matter of the deepest sorrow to him that men should be 
 so indifferent to those things which to himself seemed 
 to be the only objects worthy of thought. He could 
 not even conceive that God Himself could be content or 
 happy while men rebelled against His ordinances, or 
 rejected His offered love. 
 
 Perhaps some readers may think that it is unfair to 
 bring the two writers, whose aims were so different, 
 thus into seeming antagonism. My object, however, as 
 xvi 
 
I have explained, is not to disparage the " Imitation," 
 but merely to bring out as strongly as I can, by com- 
 parison with itjithe particular merits of the " Centuries." 
 I certainly do not wish to displace the former from its 
 position as a devotional classic : all I desire is to show 
 that the " Centuries " is well worthy to take its place 
 beside it. Bearing this in mind, the reader, I hope, will 
 not refuse to follow me while I continue and complete 
 the parallel between the two works. 
 
 " He that followeth me shall not walk in darkness, 
 but shall have the Light of Life." Thus, quoting the 
 words of Christ, does the "Imitation" begin. The 
 writer therein declares his object to be the setting up 
 of a Light whereby the life of man may be guided and 
 ruled in accordance with the will of God. That also 
 was Traherne's object in writing his " Centuries of 
 Meditations." Had he deemed that the "Imitation" 
 satisfactorily fulfilled its avowed purpose he would not 
 have thought it was necessary to write another work 
 of the same kind ; for he could not have failed to see 
 that his " Centuries " must inevitably be brought into 
 comparison with it. Perhaps he did not at first realise 
 this ; but it must soon have become apparent to him. 
 Both writers, according to their lights, were earnestly 
 intent upon fulfilling the will of God — but how different 
 is the spirit in which they write ! 
 
 Traherne dwells continually upon the goodness, the 
 love, and the mercy of God, whom we are to love in 
 return for His love to us : the God of the author of the 
 
 Imitation " is a hard taskmaster, who is to be feared 
 
 xvii 
 
rather than loved. Is it necessary that I should prove 
 this statement ? I think not ; but if I am asked for 
 chapter and verse in support of my contention, I do not 
 believe I shall have any difficulty in producing them. 
 "Where, however, we find the greatest difference be- 
 tween the two writers is in their attitude towards that 
 Nature and human nature which the author of the 
 "Imitation" seems (consciously or unconsciously) to 
 have thought of as things separate and apart from him- 
 self ; things not to delight and rejoice in, but to be 
 avoided and shunned as much as might be : whereas 
 to Traheme they were, after God Himself, the great 
 fountains of his happiness and the source of his enjoy- 
 ments. It seems necessary to support such a statement 
 as this by producing sufficient evidence to justify it. 
 Therefore I will now quote some parallel passages 
 which do, as I conceive, display this radical and 
 profound difference between the two writers ; and I 
 will first quote a very characteristic passage from the 
 twentieth chapter of the " Imitation " : * 
 
 " 7. In solitude and silence the devout soul advances 
 with speedy steps, and learns the hidden truths of the 
 oracles of God. There, she finds the fountain of tears, 
 in which she bathes and purifies herself every night : 
 there, she risetli to a more intimate union with her 
 Creator, in proportion as she leaves the darkness, 
 impurity, and tumult of the world. To him, who with- 
 draws himself from Lis friends and acquaintance to 
 
 * My quotations from this book are from the edition pub- 
 lished in 1S28, under the editorship of the Rev. T. F. Dibdin, 
 xviii 
 
seek after God, will God draw near with his holy 
 Angels. It is better for a man ' to live in a corner, so 
 he have a regard for himself ; than, neglecting that 
 'one thing needful,' to go abroad, and even work 
 miracles. It is highly commendable in all that are 
 devoted to a religious life to go seldom abroad, to shun 
 * being seen of men, and to be as little fond of seeing 
 them. 
 
 "8. Why shouldst thou desire to see that, which 
 thou hast not permission to enjoy ? For • the world 
 passeth away and the lust thereof.' Our sensual 
 appetites continually prompt us to range abroad ; but 
 when the hour of wandering is over, what do we bring 
 home but remorse of conscience, and weariness and 
 dissipation of spirit ? A joyful going out is often 
 succeeded by a sad return ; and a merry evening often 
 brings forth a sorrowful morning. Thus, all carnal 
 joy enters delightfully ; but ere it departs, bites and 
 kills. 
 
 •'9. What canst thou see anywhere else which thou 
 canst not sec in thy retirement ? Behold the heavens, 
 the earth, and all the elements ! — for out of those were 
 all things made. What canst thou see there or any- 
 where, that will • continue long under the sun ' ? 
 Thou hopest perhaps to subdue desire by the power of 
 enjoyment : but thou wilt find it impossible for • the 
 eye to be satisfied with seeing, or the ear to be filled 
 with hearing.' If all visible nature could pass in 
 review before thee, what would it be but a vain 
 vision ? " 
 
 xlx 
 
Of tins passage ail t will say is that i believe it could 
 have been written only by one who was shut up within 
 the walls of a monastery, and whose ideas and interests 
 were bounded by its walls. Now let us listen to the 
 voice of one whose sympathies knew no narrow limi- 
 tations ; whose interest in things human was only 
 less than his interest in things divine ; and within 
 whose veins the pulse of the universe never ceased to 
 throb with the fullest current of intense vitality. 
 
 •'28. Your enjoyment of the world is never right 
 till every morning you awake in Heaven ; see yourself 
 in your Father's Palace ; and look upon the skies, the 
 earth, and the air, as Celestial Joys : having such a 
 reverend esteem of all, as if you were among the 
 Angels. The bride of a monarch in her husband's 
 chamber, hath no such causes of delight as you. 
 
 29. You never enjoy the world aright till the sea 
 itself floweth in your veins, till you are clothed with 
 the heavens and crowned with the stars : and perceive 
 yourself to be the sole heir of the whole world, and 
 more than so, because men are in it who are every one 
 sole heirs as well as you. Till you can sing and rejoice 
 and delight in God, as misers do in gold, and kings in 
 sceptres, you never enjoy the world. 
 
 "30. Till your spirit filleth the whole world, and 
 the stars are your jewels : till you are as familiar with 
 the ways of God in all ages as with your walk and 
 table : till you are intimately acquainted with that 
 shady nothing out of which the world was made : till 
 
you iove men so as to desire their happiness with a 
 thirst equal to the zeal of your own : till you delight in 
 God for being good to all : you never enjoy the world. 
 Till you more feel it than your private estate, and are 
 more present in the hemisphere, considering the glories 
 and the beauties there, than in your own house : till 
 you remember how lately you were made, and how 
 wonderful it was when you came into it : and more 
 rejoice in the palace of your glory, than if it had been 
 made but to-day morning. 
 
 31. Yet further, you never enjoy the world aright, 
 till you so love the beauty of enjoying it that you are 
 covetous and earnest to persuade others to enjoy it. 
 And so perfectly hate the abominable corruption of 
 men in despising it, that you had rather suffer the flames 
 of hell than willingly be guilty of their error. There is 
 so much blindness, and ingratitude, and damned folly 
 in it. The world is a mirror of infinite beauty, yet no 
 man sees it. It is a Temple of Majesty, yet no man re- 
 gards it. It is a region of Light and Peace, did not men 
 disquiet it. It is the Paradise of God. It is more to man 
 since he is fallen, than it was before. It is the place of 
 Angels, and the Gate of Heaven. When Jacob awaked 
 out of his dream, he said, God is here^ and I wist it 
 not. How dreadful is this place! This is none other 
 than the House of God, and the gate of Heaven." 
 
 Are any words of mine needed in order to make clear 
 how vastly different were the ideas and opinions of the 
 writers of those typical passages ? Surely not. But 
 
 XX i 
 
possibly some readers may think that the passages 1 
 have chosen from the " Imitation" do not fairly represent 
 its general spirit. Well, let such readers judge for them- 
 selves. It will be an easy and profitable task for them 
 to go carefully through the two books, comparing them 
 for themselves. For myself I will say, whatever risks 
 I may thereby run of being accused of undue partiality, 
 or want of critical insight, that I believe the compari- 
 son will nowhere be found disadvantageous to Traheme, 
 while it will be in many points much in his favour. I 
 could easily prove this by quoting other parallel pas- 
 sages : but I will not further pursue the subject, I can 
 well imagine that some readers, to whom the "Imitation" 
 has been endeared by long use, and who have derived 
 much spiritual benefit from it, will not be pleased at the 
 manner in which I have spoken of it : but I hope they 
 will not on that account, refuse to make themselves 
 acquainted with Traheme's "Meditations," since it is not 
 he who is responsible for what is said herein. 
 
 Of Traheme's theological opinions, and of the sound- 
 ness or otherwise of his teaching, I must, as 1 have 
 intimated, leave others to speak. My own interest is 
 rather in the man himself than in his beliefs. The latter 
 ke shared with many dull and uninspired theologians 
 ef his time, though with the difference that his was a 
 living and burning faith while theirs was a matter of 
 custom and convention. It is hardly possible that any 
 one can now believe in the Christian faith (as it was 
 then understood) as Traheme and his contemporaries 
 believed in it. But this, I think, matters not, or matters 
 
very little. It is not at all necessary to believe as Milton 
 believed in order to appreciate "Paradise Lost" : nor 
 is it any more necessary to subscribe to the doctrines 
 of Christianity as Traherne subscribed to them in order 
 to derive much spiritual benefit from the " Centuries." 
 Notwithstanding the fervour of the author's faith in his 
 creed, it is noteworthy that there is much in his work 
 which is not distinctively Christian, and which may be 
 accepted by men of all shades of opinion. This is not 
 to say that there is anything in the book which is con- 
 trary to the Christian faith ; but only that there is much 
 besides in it. It might indeed be fitted by omission only 
 for the use of members of any creed or sect. Nor will 
 Theists or even Pantheists fail to find much in it with 
 which they will be in thorough agreement or complete 
 sympathy. None in short save those who are so firmly 
 wedded to their own narrow creed that they can see 
 nothing good in anything outside it, can fail to find in 
 the " Centuries " guidance, refreshment and inspiration 
 for their spiritual life. The books which render such 
 services are few in number ; and few of those few are 
 so little alloyed with matter of inferior worth or of 
 questionable tendency as the " Centuries." There are, 
 I suppose, hardly any books in which a serious and 
 thoughtful reader cannot discover some blemish, though 
 it may be one which only slightly affects their worth or 
 usefulness. Nor is the present work free from one such 
 blemish : or at least what appears to me to be one. There 
 is a passage in it which to all — or nearly all — readers: 
 of the present day will seem entirely repellent, and 
 
 xxiii' 
 
entirely at variance with the general spirit of the work. 
 I wish indeed I could have omitted it ; and I would have 
 done so could I have reconciled the act to my conscience. 
 But Traherne, Hke Cromwell, is too great to need to 
 have his blemishes concealed. So great was his sense 
 of the necessity of faith in God and in the Christian 
 doctrines that he thought no punishment could be too 
 great for those who, as he judged, wilfully rejected the 
 means of salvation. This was pardonable enough, 
 since it was the frame of mind in which most believers 
 of his time regarded the sins of heresy or unbelief. But 
 Traherne went a step farther even than this. It was 
 a sensation no less of grief than of astonishment that 
 filled me when I first came upon the following passage 
 in the first " Century " (No. 48) :— 
 
 " They that look into Hell here may avoid it hereafter. 
 They that refuse to look into Hell upon earth to con- 
 sider the manner of the torments of the damned shall 
 be forced in Hell to see all the earth, and remember the 
 felicities which they had when they were living. Hell 
 itself is a part of God's kingdom, to wit His prison. It 
 is fitly mentioned in the enjoyment of the world : And 
 is itself by the happy enjoyed, as a part of the world." 
 
 That Traherne should have believed in a material 
 hell, can be, of course, no matter of surprise ; though 
 we may regret that he was not, in that respect, in ad- 
 vance of his time. But that he should actually have 
 thought that the knowledge that countless multitudes 
 were suffering eternal torments would add to the 
 XX iv 
 
enjoyment of the blessed (for t cannot see that his 
 words will bear any other construction) is, I must 
 needs think, much to be lamented. It is true that the 
 thought did not originate with Traherne, and that 
 others before and since his time have entertained 
 it ; but that one so enlightened as he should have 
 held so inhuman a belief is surely a thing to be deeply 
 regretted. So much I have felt bound to say, for I hold 
 (as I think most men, whatever their religious opinions 
 may be, now hold) that any belief which shocks our sense 
 of humanity must necessarily be false. Better not believe 
 in God at all than believe Him to be a cruel and unfor- 
 giving tyrant. But that was not, unhappily, the general 
 opinion until long after Traherne's time ; and I suppose 
 that even now there are some few zealots who believe 
 in predestination and eternal punishment. That it is 
 not now possible for any good man to think or write as 
 Traherne thought and wrote in the passage I have 
 quoted is at any rate a proof that humanity since his 
 time has gone forward a long way upon the path of 
 enlightenment. 
 
 Of our author as a literary artist much might be said ; 
 and it was my first intention to dwell at considerable 
 length upon this aspect of his work. This, however, 
 I will not now attempt to do, except in the merest out- 
 line. A good many critics, judging only from the 
 specimen extracts from the " Centuries " and " Christian 
 Ethicks," which I quoted in the Introduction to the 
 poems, have expressed the opinion that Traherne 
 was a greater master of prose than of verse : and it 
 
 XXV 
 
must, I think, be confessed that his prose is free from 
 some defects with which his verse may be fairly 
 charged. His prose style, it seems to me, was entirely 
 his own ; for I know of no model which he could have 
 followed or imitated. Certainly it was not the usual 
 style of his own time, or of the Elizabethan period. It 
 has not the least resemblance to the style of Milton, of 
 J eremy Taylor, or of Sir Thomas Browne. Nor was it, 
 I think, the result of any conscious effort on the authors' 
 part to distinguish himself as a master of style. He 
 wrote clearly, strongly, and beautifully because his mind 
 was full of his subject, and he had a most earnest desire 
 to impart to others those truths which he himself fer- 
 vently believed, and which he was convinced that all 
 must believe who would attain the life of blessedness. 
 It was said of Robespierre, I think, that " this man will 
 go far, for he believes every word he says ! " Whether 
 that was true of him I do not know : but assuredly it 
 might have been truly said of Traheme. Whatever the 
 worth of his ideas may be, it is certain that he fervently 
 believed in them ; and therefore his words still pulsate 
 with vital force, and still glow with the warmth of con- 
 viction. This utter sincerity of thought, though it is 
 not indeed the only requisite for a great writer, is yet, 
 I think, the one indispensable quality without which 
 all others are useless, With it and with little else, 
 Bunyan produces a work which, in the universality of 
 its appeal, is almost without a rival : without it, how 
 many works full of learning, eloquence, and a hundred 
 other good qualities, have fallen into entire oblivion ! 
 
No toil of the brain, no effort of will, no learning or 
 study, could ever have produced such a passage as the 
 following, had there not been in the author's soul a fire 
 of conviction which gave life and heat to his conceptions 
 as they issued in rapid succession from the forge of 
 thought :— 
 
 " You are as prone to love as the sun is to shine ; it 
 being the most natural and delightful employment of 
 the soul of Man : without which you are dark and 
 miserable. Consider therefore the extent of Love, its 
 vigour and excellency. For certainly he that delights 
 not in Love makes vain the universe, and is of necessity 
 to himself the greatest burden. The whole world 
 ministers to you as the theatre of your Love. It sus- 
 tains you and all objects that you may continue to love 
 them. "Without which it were better for you to have 
 no being. Life without objects is sensible emptiness, 
 and that is a greater misery than death or nothing. 
 Objects without Love are the delusion of life. The 
 Objects of Love are its greatest treasures : and without 
 Love it is impossible they should be treasures. For 
 the objects which we love are the pleasing objects, and 
 delightful things. And whatsoever is not pleasing and 
 delightful to you can be no treasure, nay, it is distasteful 
 and worse, since we had rather it should have no being." 
 
 Is there any passage in prose or verse in which the 
 praise of love is chanted more eloquently or more con- 
 vincingly than it is chanted here ? Did even Shelley in 
 his " Epipsv'-hidion " eulogise it with more power of 
 
 xxvii 
 
expresslou, or greater force of persuasiveness ? Yet if 
 we analyse the passage we shall find that it is made up 
 of simple and common words, put together seemingly 
 without art or contrivance, and with no attempt to 
 do anything save to write down as rapidly as might be 
 the thoughts that surged through the author's brain, 
 and imperatively demanded utterance. Throughout the 
 work indeed the author, it appears to me, was writing 
 at high pressure, urged on by a belief that he had a 
 duty to perform, which perhaps he feared that death 
 might prevent him from accomplishing. Shall we say 
 even that there is some trace of feverishness, or of the 
 over-excitement of the enthusiast in his work ? Pos- 
 sibly it may be so ; but Traherne's enthusiasm was 
 the source of his power, and the motive-force of his 
 spirit. It was not in his nature to balance between two 
 opinions, or act upon motives of expediency. A posi- 
 tive faith, admitting of no doubts or misgivings, was a 
 necessity of his existence. It was easier for him to 
 understand how men could be absolute unbelievers, 
 than how they could be mere indifferent conformists. 
 I am almost tempted to assert that he was the truest 
 Christian that ever lived, — by which I mean that he 
 was the one who believed most entirely in the faith, and 
 ruled his conduct most strictly in accordance with its 
 precepts. Of course this may be disputed by all those 
 Christians who are not members of the Church of 
 England ; but all who look to the essentials of the faith, 
 and disregard the minor differences of its various sects, 
 will, I am sure, allow that a more perfect Christian 
 xxviii 
 
than Traherne could not be. Nor has the Church, I 
 firmly believe, ever had an advocate whose life and 
 whose works could plead more eloquently in its favour 
 than the life and the works of the author of " Centuries 
 of Meditations." 
 
 Here I must end. I am well aware how lamely and 
 how imperfectly I have dealt with my theme. Perhaps 
 I should have entrusted the task to some more com- 
 petent and sympathetic hand ; but I preferred to try 
 how far it was possible for me, whose opinions differ 
 so widely from Traherne's, to do justice to so fine a 
 spirit and so admirable a writer, "Whether I have alto- 
 gether failed I do not know : but if I have, it will matter 
 little. It is not by any words of another that Traherne 
 will be finally judged. If his own words still have the 
 fire of life in them — as I firmly believe they have — they 
 will carry their message to the ears of those fitted to 
 receive it during many coming generations : may I not 
 say indeed even as long as the language of Shakespeare 
 and Milton endures ? 
 
 NOTE 
 
 A friend, who has been kind enough to look over the 
 proof-sheets of this book, thinks that I have somewhat 
 misapprehended the author's meaning in my comments 
 upon the passage in which Traherne, as I understand 
 him, seems to assert that the happiness of the blessed 
 will be enhanced by the thought that others are suffer- 
 ing eternal torments I should, of course, be very glad 
 
 xxix 
 
to find myself mistaken on this point : but at present I 
 am unable to see that any meaning can be placed upon 
 the last sentence of the passage which I have quoted, 
 save that which I have indicated. 
 
 Another friend, who has also seen the proof-sheets 
 of the Introduction, is moved to protest against the 
 statement of my opinion as to the unsuitability of " The 
 Imitation of Christ" for the use of members of the 
 Church of England. He has pointed out to me that 
 ever since its first translation into the English language, 
 it has been very largely used by members of the English 
 Church, not only with the approval, but with the direct 
 sanction of many of the leading authorities of the 
 Anglican communion. There are, he adds, not more 
 than two or three passages in the " Imitation " which 
 can possibly be regarded as contrary to the tenets of 
 the English Church. I am a child in these matters, and 
 I will not dispute these facts. After all, my argument 
 was not so much directed to show that the " Imitation" 
 was an unsuitable book for Protestant readers, as to 
 point out that Traherne's work, having been written by 
 one of the most zealous ministers of the English Church, 
 is necessarily better suited for members of that Church, 
 and of the Nonconformist Churches, than a work 
 which was written by a Roman Catholic for Roman 
 Catholics. But, as I have already said, I have no wish 
 to disparage the " Imitation " ; all I desire to do is to 
 show that Traherne's " Centuries " is worthy to be 
 placed beside it. 
 
 XXX 
 
CENTURIES OF MEDITATIONS 
 
[Author's inscription on the first leaf of 
 ♦•Centuries of Meditations"] 
 
 This book unto the friend of my best friend 
 As of the wisest Love a mark I send, 
 That she may write my Maker's prais therin 
 And make her self therby a Cherubin. 
 
THE FIRST CENTURY 
 
 1 
 
 AN empty book is like an infant's soul, in which 
 anything may be written. It is capable of all things, 
 but containeth nothing. I have a mind to fill this witl 
 profitable wonders. And since Love made you put it 
 into my hands I will fill it with those Truths you love 
 without knowing them : with those things which, if it 
 be possible, shall shew my Love ; to you in communi- 
 cating most enriching Truths : to Truth in exalting her 
 beauties in such a Soul. 
 
 2 
 
 Do not wonder that I promise to fill it with those 
 Truths you love but know not ; for though it be 
 a maxim in the schools that there is no Love of a thitig 
 unknown, yet I have found that things unknown have 
 a secret influence on the soul, and like the centre of 
 the earth unseen violently attract it. We love we know 
 not what, and therefore everything allures us. As iron 
 
 5 
 
at a distance is drawn by the loadstone, there being 
 some invisible communications between them, so is 
 there in us a world of Love to somewhat, though we 
 know not what in the world that should be. There 
 are invisible ways of conveyance by which some great 
 thing doth touch our souls, and by which we tend to it. 
 Do you not feel yourself drawn by the expectation 
 and desire of some Great Thing ? 
 
 3 
 
 / will open my month in Parables^ I will utter things 
 that have been kept secret from the foundation of the 
 world. Things strange yet common, incredible, yet 
 known ; most high, yet plain ; infinitely profitable, but 
 not esteemed. Is it not a great thing that you should 
 be Heir of the "World? Is it not a great enriching 
 verity? In which the fellowship of the Mystery 
 which from the beginning of the "World hath been hid 
 in God lies concealed ! The thing hath been from the 
 Creation of the "World, but hath not so been explained 
 as that the interior Beauty should be understood. It 
 is my design therefore in such a plain manner to unfold 
 it that my friendship may appear in making you 
 possessor of the whole world. 
 
 4 
 
 I will not by the noise of bloody wars and the 
 dethroning of kings advance you to glory : but by the 
 4 
 
gentle ways of peace and love. As a deep friendship 
 meditates and intends the deepest designs for the 
 advancement of its objects, so doth it shew itself in 
 choosing the sweetest and most delightful methods, 
 whereby not to weary but please the person it desireth 
 to advance. "Where Love administers physic, its 
 tenderness is expressed in balms and cordials. It 
 hateth corrosives, and is rich in its administrations. 
 Even so, God designing to show His Love in exalting 
 you hath chosen the ways of ease and repose by which 
 you should ascend. And I after His simiUtude will 
 lead you into paths plain and familiar, where all envy, 
 rapine, bloodshed, complaint and malice shall be far 
 removed ; and nothing appear but contentment and 
 thanksgiving. Yet shall the end be so glorious that 
 angels durst not hope for so great a one till they had 
 seen it. 
 
 5 
 
 The fellowship of the mystery that hath been hid in 
 God since the creation is not only the contemplation of 
 the work of His Love in the redemption, tho' that is 
 wonderful, but the end for which we are redeemed ; a 
 communion with Him in all His Glory. For which 
 cause St. Peter saith The God of all Grace hath called 
 us unto His Eternal Glory by Jesus Christ. His 
 Eternal Glory by the method of His Divine "Wisdom 
 being made ours ; and our fruition of it the end for 
 which our Saviour suffered. 
 
 5 
 
6 
 
 True Love as it intenaelli the greatest gifts intendeth 
 also the greatest benefits. It contenteth not itself in 
 showing great things unless it can make them greatly- 
 useful. For Love greatly dellghteth in seeing its object 
 continually seated in the highest happiness. Unless 
 therefore I could advance you higher by the uses of 
 what I give, my Love could not be satisfied in giving 
 you the whole world. But because when you enjoy it 
 you are advanced to the Throne of God and may see 
 His Love ; I rest well pleased in bestowing it. It will 
 make you to see your own greatness, the truth of the 
 Scriptures, the amiableness of Virtue, and the beauty of 
 Religion. It will enable you to contemn the world, 
 and to overflow with praises. 
 
 7 
 
 To contemn the world and to enjoy the world are 
 things contrary to each other. How then can we 
 contemn the world, which we are born to enjoy ? 
 Truly there are two worlds. One was made by God, 
 the other by men. That made by God was great and 
 beautiful. Before the Fall it was Adam's joy and the 
 Temple of his Glory. That made by men is a Babel of 
 Confusions : Invented Riches, Pomps and Vanities, 
 brought in by Sin. Give all (saith Thomas k Kempis) 
 for all. Leave the one that you may enjoy the other. 
 
 C 
 
What is more easy and sweet than meditation ? Yet 
 in this hath God commended His Love, that hy 
 meditation it is enjoyed. As nothing is more easy than 
 to think, so nothing is more difficult than to think well. 
 The easiness of thinking we received from God, the 
 difficulty of thinking well proceeded from ourselves. 
 Yet in truth, it is far more easy to think well than ill, 
 because good thoughts be sweet and delightful : Evil 
 thoughts are full of discontent and trouble. So that 
 an evil habit and custom have made it difficult to think 
 well, not Nature. For by nature nothing is so difficult 
 as to think amiss. 
 
 9 
 
 Is it not easy to conceive tlie "World in your Mind ? 
 To think the Heavens fair ? The Sun Glorious ? The 
 Earth fruitful ? The Air Pleasant ? The Sea Profit- 
 able ? And the Giver botmtiful ? Yet these are the 
 things which it is difficult to retain. For could we 
 always be sensible of their use and value, we should 
 be always delighted with their wealth and glory. 
 
 10 
 
 To think well is to serve God in the interior court : 
 To have a mind composed of Divine Thoughts, and set 
 in frame, to be like Him within. To conceive aright 
 and to enjoy the world, is to conceive the Holy Ghost, 
 
 7 
 
and to see His Love : whick is the Mind of the Father. 
 And this more pleaseth Him than many Worlds, could 
 we create as fair and great as this. For when we are 
 once acquainted with the world, you will find the 
 goodness and wisdom of God so manifest therein, that 
 it was impossible another, or better should be made. 
 Which being made to be enjoyed, nothing can please 
 or serve Him more, than the Soul that enjoys it. For 
 that Soul doth accomplish the end of His desire in 
 Creating it. 
 
 11 
 
 Love is deeper than at first it can be thought. It 
 never ceaseth but in endless things. It ever multiplies. 
 Its benefits and its designs are always infinite. Were 
 you not Holy, Divine, and Blessed in enjoying the 
 World, I should not care so much to bestow it. But 
 now in this you accomplish the end of your creation, 
 and serve God best, and please Him most : I rejoice in 
 giving it. For to enable you to please GOD, is the 
 highest service a man can do you. It is to make you 
 pleasing to the King of Heaven, that you may be the 
 Darling of His bosom. 
 
 12 
 
 Can you be Holy without accomplishing the end for 
 which you are created ? Can you be Divine unless you 
 be Holy ? Can you accomplish the end for which you 
 were created, unless you be Righteous ? Can you then 
 8 
 
be Righteous, unless you be just in rendering to Things 
 their due esteem ? All things were made to be yours, 
 and you were made to prize them according to their 
 value : which is your office and duty, the end for 
 which you were created, and the means whereby you 
 enjoy. The end for which you were created, is that by 
 prizing all that God hath done, you may enjoy yourself 
 and Him in Blessedness. 
 
 13 
 
 To be Holy is so zealously to desire, so vastly to 
 esteem, and so earnestly to endeavour it, that we 
 would not for millions of gold and silver, decline, nor 
 fail, nor mistake in a tittle. For then we please God 
 when we are most like Him. "We are like Him when 
 our minds are in frame. Our minds are in frame when 
 our thoughts are like His. And our thoughts are then 
 like His when we have such conceptions of all objects 
 as God hath, and prize all things according to their 
 value. For God doth prize all things rightly, which is 
 a Key that opens into the very thoughts of His bosom. 
 It seemeth arrogance to pretend to the knowledge of 
 His secret thoughts. But how shall we have the Mind 
 of God, unless we know His thoughts ? Or how shall 
 we be led by His divine spirit, till we have His Mind ? 
 His thoughts are hidden : but He hath revealed unto us 
 the hidden Things of Darkness. By His works and 
 by His attributes we know His Thoughts : and by think- 
 ing the same, are Divine and Blessed. 
 
 9 
 
14 
 
 When things are ours in their proper places, nothing 
 is needful but prizing to enjoy them. God therefore 
 hath made it infinitely easy to enjoy, by making every- 
 thing ours, and us able so easily to prize them. Every- 
 thing is ours that serves us in its place. The Sun serves 
 us as much as is possible, and more than we could 
 imagine. The Clouds and Stars minister unto us, the 
 World surrounds us with beauty, the Air refresheth us, 
 the Sea revives the earth and us. The Earth itself is 
 better than gold because it produceth fruits and flowers. 
 And therefore in the beginning, was it made manifest to 
 be mine, because Adam alone was made to enjoy it. 
 By making one, and not a multitude, God evidently 
 shewed one alone to be the end of the World and every 
 one its enjoyer. For every one may enjoy it as much 
 as he. 
 
 15 
 
 Such endless depths live in the Divinity, and in the 
 wisdom of God, that as He maketh one, so He maketh 
 every one the end of the World : and the supernumerary 
 persons being enrichers of his inheritance. Adam and 
 the World are both mine. And the posterity of Adam 
 enrich it infinitely. Souls are God's jewels, every one 
 of which is worth many worlds. They are His riches 
 because His image, and mine for that reason. So that 
 I alone am the end of the World : Angels and men 
 being all mine. And if others are so, they are made to 
 lo 
 
enjoy it for my further advancement. God only being 
 the Girer and I the Receiver. So that Seneca philoso- 
 phized rightly when he said " Dens me dedit solum toti 
 Mundo, et iotum Mundum mihi soli" : God gave me 
 alone to all the World, and all the World to me alone. 
 
 16 
 
 That all the World is yours, your very senses and the 
 inchnations of your mind declare. The Works of God 
 manifest, His laws testify, and His word doth prove it. 
 His attributes most sweetly make it evident. The 
 powers of your soul confirm it. So that in the midst 
 of such rich demonstrations, you may infinitely delight 
 in God as your Father, Friend and Benefactor, in your- 
 self as His Heir, Child and Bride, in the whole World, 
 as the Gift and Token of His love ; neither can anything 
 but Ignorance destroy your joys. For if you know 
 yourself, or God, or the World, you must of necessity 
 enjoy it. 
 
 17 
 
 To know GOD is Life Eternal. There must therefore 
 some exceeding Great Thing be always attained in the 
 Knowledge of Him. To know God is to know Good- 
 ness. It is to see the beauty of infinite Love : To see 
 it attended with Almighty Power and Eternal Wisdom ; 
 and using both those in the magnifying of its object. 
 It is to see the King of Heaven and Earth take infinite 
 
 II 
 
delight in Giving. Whatever knowledge else you have 
 of God, it is but Superstition. "Which Plutarch rightly 
 defineth, to bean Ignorant Dread of His Divine Power, 
 without any Joy in His good?iess. He is not an Object of 
 Terror, but Delight. To know Him therefore as He is, 
 is to frame the most beautiful idea in all Worlds. He 
 delighteth in our happiness more than we : and is of 
 all other the most Lovely Object. An infinite Lord, 
 who having all Riches, Honors, and Pleasures in His 
 own hand, is infinitely willing to give them unto me. 
 Which is the fairest idea that can be devised. 
 
 18 
 
 The WORLD is not this little Cottage of Heaven and 
 Earth. Though this be fair, it is too small a Gift. 
 When God made the World He made the Heavens, 
 and the Heavens of Heavens, and the Angels, and the 
 Celestial Powers. These also are parts of the World : 
 So are all those infinite and eternal Treasures that arc 
 to abide for ever, after the Day of Judgment. Neither 
 are these, some here, and some there, but all every- 
 where, and at once to be enjoyed. The WORLD is 
 unknown, till the Value and Glory of it is seen : till the 
 Beauty and the Serviceableness of its parts is considered. 
 When you enter into it, it is an illimited field of Variety 
 and Beauty : where you may lose yourself in the 
 multitude of Wonders and Delights. But it is an happy 
 loss to lose oneself in admiration at one's own Felicity : 
 and to find GOD in exchange for oneself. Which we 
 
 12 
 
then do when we see Him in His Gifts, and adore His 
 Glory. 
 
 19 
 
 You never know yourself till you know more than 
 your body. The Image of God was not seated in the 
 features of your face, but in the lineaments of your Soul. 
 In the knowledge of your Powers, Inclinations, and 
 Principles, the knowledge of yourself chiefly consisteth. 
 Which are so great that even to the most learned of 
 men, their Greatness is Incredible ; and so Divine, that 
 they are infinite in value. Alas the WORLD is but a 
 little centre in comparison of you. Suppose it millions 
 of miles from the Earth to the Heavens, and milHons of 
 millions above the stars, both here and over the heads 
 of our Antipodes : it is surrounded with infinite and 
 eternal space : And like a gentleman's house to one 
 that is travelling ; it is a long time before you come 
 unto it, you pass it in an instant, and leave it for ever. 
 The Omnipresence and Eternity of God are your fellows 
 and companions. And all that is in them ought to be 
 made your familiar Treasures. Your understanding 
 comprehends the World like the dust of a balance, 
 measures Heaven with a span, and esteems a thousand 
 years but as one day. So that Great, Endless, Eternal 
 Delights are only fit to be its enjoyments. 
 
 20 
 
 The laws of GOD, which are the commentaries of 
 His works, shew them to be yours : because they 
 
 13 
 
teach you to love God with all your Soul, and with all 
 your Might. Whom if you love with all the endless 
 powers of your Soul, you will love Him in Himself, in 
 His attributes, in His counsels, in all His works, in all 
 His ways ; and in every kind of thing wherein He 
 appeareth, you will prize Him, you will Honour Him, 
 you will delight in Him, you will ever desire to be with 
 Him and to please Him. For to love Him includeth all 
 this. You will feed with pleasure upon everything 
 that is His. So that the world shall be a grand Jewel 
 of Delight unto you : a very Paradise and the Gate of 
 Heaven. It is indeed the beautiful frontispiece of 
 Eternity ; the Temple of God, and Palace of His chil- 
 dren. The Laws of God discover all that is therein to 
 be created for your sake. For they command you to 
 love all that is good, and when you see well, you enjoy 
 what you love. They apply the endless powers of 
 your Soul to all their objects : and by ten thousand 
 methods make everything to serve you. They com- 
 mand you to love all Angels and Men. They command 
 all Angels and Men to love you. When you love them, 
 they are your treasures ; when they love you, to your 
 great advantage you are theirs. All things serve you 
 for serving them whom you love, and of whom you are 
 beloved. The entrance of His words giveth Light to 
 the simple. You are magnified among Angels and 
 men : enriched by them, and happy in them. 
 
21 
 
 By the very right of your senses you enjoy the 
 World. Is not the beauty of the Hemisphere present 
 to your eye ? Doth not the glory of the Sun pay 
 tribute to your sight ? Is not the vision of the World 
 an amiable thing ? Do not the stars shed influences 
 to perfect the Air ? Is not that a marvellous body to 
 breathe in ? To visit the lungs : repair the spirits, 
 revive the senses, cool the blood, fill the empty spaces 
 between the Earth and Heavens ; and yet give liberty 
 to all objects ? Prize these first : and you shall enjoy 
 the residue : Glory, Dominion, Power, Wisdom, 
 Honour, Angels, Souls, Kingdoms, Ages. Be faithful in 
 a little, and you shall be master over much. If you be not 
 faithful in esteeming these ; who shall put into your 
 hands the true Treasures ? If you be negligent in 
 prizing these, you will be negligent in prizing aU. For 
 there is a disease in him who despiseth present mercies, 
 which till it be cured, he can never be happy. He 
 esteemeth nothing that he hath, but is ever gaping after 
 more : which when he hath he despiseth in like 
 manner. Insatiableness is good, but not ingratitude. 
 
 22 
 
 It is of the nobility of man's soul that he is insatiable. 
 !For he hath a Benefactor so prone to give, that He de- 
 lighteth in us for asking. Do not your inclinations tell 
 you that the World is yours ? Do you not covet 
 
 15 
 
all ? Do you not long to have it ; to enjoy it ; to over- 
 come it ? To what end do men gather riches, but to 
 multiply more ? Do they not like Pyrrhus, the King of 
 Epire, add house to house and lands to lands, that they 
 may get it all ? It is storied of that prince, that having 
 conceived a purpose to invade Italy, he sent for Cineas, 
 a philosopher and the King's friend : to whom he com- 
 municated his design, and desired his counsel. Cineas 
 asked him to what purpose he invaded Italy ? He said, 
 to conquer it. And what will you do when you have 
 conquered it ? Go into France, said the King, and 
 conquer that. And what will you do when you have con- 
 quered France ? Conquer Germany. And what then ? 
 said the philosopher. Conquer Spain. I perceive, said 
 Cineas, you mean to conquer all the World. What will 
 you do when you have conquered all ? Why then said 
 the King we will return, and enjoy ourselves at quiet in 
 our own land. So you may now, said the philosopher, 
 without all this ado. Yet could he not divert him 
 till he was ruined by the Romans. Thus men get one 
 hundred pound a year that they may get another ; and 
 having two covet eight, and there is no end of all their 
 labour ; because the desire of their Soul is insatiable. 
 Like Alexander the Great they must have all: and 
 when they have got it all, be quiet. And may they not 
 do all this before they begin ? Nay it would be well, 
 if they could be quiet. But if after all, they shall be 
 like the stars, that are seated on high, but have no rest, 
 what gain they more, but labour for their trouble ? It 
 was wittily feigned that that young man sat down and 
 l6 
 
cried for more worlds to conquer. So insatiable is 
 man tliat millions will not please him. They are no 
 more ihan so many tennis-balls, in comparison of the 
 Greatness and Highness of his Soul. 
 
 The noble inclination whereby man thirsteth after 
 riches and dominion, is his highest virtue, when rightly 
 guided ; and carries him as in a triumphant chariot, to 
 his sovereign happiness. Men are made miserable only 
 by abusing it. Taking a false way to satisfy it, they 
 pursue the wind : nay, labour in the very fire, and after 
 all reap but vanity. Whereas, as God's love, which is 
 the fountain of all, did cost us nothing : so were all 
 other things prepared by it to satisfy our inclinations in 
 the best of manners, freely, without any cost of ours. 
 Seeing therefore all satisfactions are near at hand, by 
 going further we do but leave them ; and wearying 
 ourselves in a long way round about, Hke a blind man, 
 forsake them. They are immediately near to the very 
 gates of our senses. It becometh the bounty of God 
 to prepare them freely : to make them glorious, and 
 their enjoyment easy. For because His love is free, so 
 are His treasures. He therefore that will despise them 
 because he hath them is marvellously irrational : the 
 way to possess them is to esteem them. And the true 
 way of reigning over them, is to break the world all 
 into parts, to examine them asunder : And if we find 
 them so excellent that better could not possibly be 
 
made, and so made they could not be more ours, to re- 
 joice in all with pleasure answerable to the merit of 
 their Goodness. We being then Kings over the whole 
 world, when we restore the pieces to their proper 
 places, being perfectly pleased with the whole compo- 
 sure. This shall give you a thorough grounded con- 
 tentment, far beyond what troublesome wars or 
 conquests can acquire. 
 
 24 
 
 Is it not a sweet thing to have all covetousness and 
 ambition satisfied, suspicion and infidelity removed, 
 courage and joy infused ? Yet is all this in the fruition 
 of the World attained. For thereby God is seen in all 
 His wisdom, power, goodness, and glory. 
 
 25 
 
 Your enjoyment of the World is never right, till you 
 so esteem it, that everything in it, is more your treasure 
 than a King's exchequer full of Gold and Silver. And 
 that exchequer yours also in its place and service. 
 Can you take too much joy in your Father's works ? 
 He is Himself in everything. Some things are little on 
 the outside, and rough and common, but I remember 
 the time when the dust of the streets were as pleasing 
 as Gold to my infant eyes, and now they are more pre- 
 cious to the eye of reason. 
 
 IS 
 
26 
 
 The services of things and their excellencies arc spi- 
 ritual : being objects not of the eye, but of the mind : 
 and you more spiritual by how much more you esteem 
 them. Pigs eat acorns, but neither consider the sun 
 that gave them life, nor the influences of the heavens 
 by which they were nourished, nor the very root of the 
 tree from whence they came. This being the work of 
 Angels, who in a wide and clear light see even the sea 
 that gave them moisture : And feed upon that acorn 
 spiritually while they know the ends for which it was 
 created, and feast upon all these as upon a World of 
 Joys within it : while to ignorant swine that eat the 
 shell, it is an empty husk of no taste nor delightful 
 savour, 
 
 27 
 
 You never enjoy the world aright, till you see how a 
 sand exhibiteth the wisdom and power of God : And 
 prize in everything the service which they do you, by 
 manifesting His glory and goodness to your Soul, far 
 more than the visible beauty on their surface, or the 
 material services they can do your body. Wine by its 
 moisture quencheth my thirst, whether I consider it or 
 no : but to see it flowing from His love who gave it unto 
 man, quencheth the thirst even of the Holy Angels. 
 To consider it, is to drink it spiritually. To rejoice in its 
 diffusion is to be of a public mind. And to take 
 pleasure in all the benefits it doth to all is Heavenly, for 
 
 '9 
 
so they do in Heaven. To do so, is to be divine and 
 good, and to imitate our Infinite and Eternal Father. 
 
 28 
 
 Your enjoyment of the world is never right, till every 
 morning you awake in Heaven ; see yourself in your 
 Father's Palace ; and look upon the skies, the earth, 
 and the air as Celestial Joys : having such a reverend 
 esteem of all, as if you were among the Angels. The 
 bride of a monarch, in her husband's chamber, hath no 
 such causes of delight as you. 
 
 29 
 
 You never enjoy the world aright, till the Sea itself 
 floweth in your veins, till you are clothed with the 
 heavens, and crowned with the stars : and perceive 
 yourself to be the sole heir of the whole world, and more 
 than so, because men are in it who are every one sole 
 heirs as well as you. Till you can sing and rejoice and 
 delight in God, as misers do in gold, and Kings in 
 sceptres, you never enjoy the world. 
 
 30 
 
 Till your spirit filleth the whole world, and the stars 
 arc your jewels ; till you arc as familiar with the ways 
 of God in all Ages as with your walk and table : till you 
 arc intimately acquainted with that shady nothing out of 
 
 20 
 
which the world was made : till you love men so as to 
 desire their happiness, with a thirst equal to the zeal of 
 your own : till you delight in God for being good to all : 
 you never enjoy the world. Till you more feel it than 
 your private estate, and are more present in the hemi- 
 sphere, considering the glories and the beauties there, 
 than in your own house : Till you remember how 
 lately you were made, and how wonderful it was when 
 you came into it : and more rejoice in the palace of your 
 glory, than if it had been made but to-day morning. 
 
 31 
 
 Yet further, you never enjoy the world aright, 
 tUl you so love the beauty of enjoying it, that you are 
 covetous and earnest to persuade others to enjoy it. 
 And so perfectly hate the abominable corruption of men 
 in despising it, that you had rather suffer the flames of 
 Hell than willingly be guilty of their error. There is so 
 much blindness and ingratitude and damned folly in it. 
 The world is a mirror of infinite beauty, yet no man sees 
 it. It is a Temple of Majesty, yet no man regards it. It is 
 a region of Light and Peace, did not men disquiet it. 
 It is the Paradise of God. It is more to man since he is 
 fallen than it was before. It is the place of Angels 
 and the Gate of Heaven. When Jacob waked out of 
 his dream, he said " God is here, and I wist it not. How 
 dreadful is this place I This is none other than the House oj 
 God, and the Gate of Heaven^^ 
 
 21 
 
32 
 
 Can any ingratitude be more damned than that which 
 is fed by benefits ? Or folly greater than that which 
 bereaveth us of infinite treasures ? They despise them 
 merely because they have them : And invent ways to 
 make themselves miserable in the presence of riches. 
 They study a thousand newfangled treasures, which 
 God never made : and then grieve and repine that they 
 be not happy. They dote on their own works, and 
 neglect God's, which are full of majesty, riches, and 
 wisdom. And having fled aw^ay from them because 
 they are solid, divine, and true, greedily pursuing tin- 
 selled vanities, they walk on in darkness, and will not 
 widersiand. They do the works of darkness, and 
 delight in the riches of the Prince of Darkness, and 
 follow them till they come into Eternal Darkness. 
 According to that of the psalmist All tht foundations of 
 the Earth are out of course. 
 
 33 
 
 The riches of darkness are those which men have 
 made, during their ignorance of God Allmighty's 
 treasures : That lead us from the love of all, to labour 
 and contention, discontentment and vanity. The works 
 of darkness are Repining, Envy, Malice, Covetousness, 
 Fraud, Oppression, Discontent and Violence. All 
 which proceed from the corruption of Men and their 
 mistake in the choice of riches : for having refused 
 those which God made, and taken to themselves 
 
 22 
 
treasures of their own, they invented scarce and rare, 
 insufficient, hard to be gotten, little, movable and 
 useless treasures. Yet as violently pursued them as if 
 they were the most necessary and excellent things in 
 the whole world. And though they are all mad, yet 
 having made a combination they seem wise ; and it is 
 a hard matter to persuade them either to Truth or 
 Reason. There seemeth to be no way, but theirs : 
 whereas God knoweth they are as far out of the way of 
 Happiness, as the East is from the West. For, by this 
 means, they have let in broils and dissatisfactions into 
 the world, and are ready to eat and devour one 
 another : particular and feeble interests, false proprieties, 
 insatiable longings, fraud, emulation, murmuring and 
 dissension being everywhere seen ; theft and pride and 
 danger, and cousenage, envy and contention drowning 
 the peace and beauty of nature, as waters cover the sea. 
 Oh how they are ready to sink always under the 
 burden and cumber of devised wants ! Verily, the 
 prospect of their ugly errors, is able to turn one's 
 stomach : they are so hideous and deformed. 
 
 34 
 
 "Would one think it possible for a man to delight in 
 gauderies like a butterfly, and neglect the Heavens ? 
 Did we not daily see it, it would be incredible. They 
 rejoice in a piece of gold more than in the Sun ; and 
 get a few little glittering stones and call them jewels. 
 And admire them because they be resplendent like the 
 
 23 
 
stars, and transparent like the air, and pellucid like the 
 sea. But the stars themselves which are ten thousand 
 times more useful, great, and glorious they disregard. 
 Nor shall the air itself be counted anything, though it 
 be worth all the pearls and diamonds in ten thousand 
 worlds. A work of God so Divine by reason of its 
 precious and pure transparency, that all worlds would 
 be worth nothing without such a treasure. 
 
 35 
 
 The riches of the Light are the Works of God which 
 are the portion and inheritance of His sons, to be seen 
 and enjoyed in Heaven and Earth, the sea, and all that 
 is therein : the Light and the Day, great and fathomless 
 in use and excellency, true, necessary, freely given, 
 proceeding wholly from His infinite love. As worthy 
 as they are easy to be enjoyed : obliging us to love 
 Him and to delight in Him, filling us with gratitude, 
 and making us to overflow with praises and thanks- 
 givings. The works of contentment and pleasure are 
 of the Day. So are the works which flow from the 
 understanding of our mutual serviceableness to each 
 other : arising from the sufficiency and excellency of 
 our treasures, Contentment, Joy, Peace, Unity, Charity, 
 &c., whereby we are all knit together, and delight in 
 each others' happiness. For while every one is Heir 
 of all the "World, and all the rest his superadded 
 treasures, all the World serves him in himself, and he 
 delights iu them as His superadded treasures. 
 24 
 
i6 
 
 The common enor which makes it difficult to 
 believe all the "World to be wholly ours, is to be 
 shtmned as a rock of shipwreck : or a dangerous 
 quicksands. For the poison which they drank hath 
 infatuated their fancies, and now they know not, 
 neither will they understand^ tJiey walk on in Darkness, 
 All the foundations of the World are out of course. It is 
 safety not to be with them : and a great part of 
 Happiness to be freed from their seducing and enslav- 
 ing errors. That while others live in a Golgotha or 
 Prison, we should be in Eden, is a very great Mystery. 
 And a mercy it is that we should be rejoicing in the 
 Temple of Heaven, while they are toiling and lament- 
 ing in Hell, for the world is both a Paradise and a 
 Prison to different persons. 
 
 37 
 
 The brightness and magnificence of this world, which 
 by reason of its height and greatness is hidden from 
 men, is Divine and "Wonderful. It addeth much to the 
 Glory of the Temple in which we live. Yet it is the 
 cause why men understand it not. They think it too 
 great and wide to be enjoyed. But since it is all filled 
 with the Majesty of His Glory who dwelleth in it ; and 
 the Goodness of the Lord filleth the "World, and His 
 wisdom shineth everywhere within it and about it ; 
 and it aboundeth in an infinite variety of services ; we 
 need nothing but open eyes, to be ravished like the 
 
Cherubims. "Well may we bear the greatness of the 
 World, since it is our storehouse and treasury. That 
 our treasures should be endless is an happy incon- 
 venience : that all regions should be full of Joys : and 
 the room infinite wherein they are seated. 
 
 38 
 
 You never enjoy the World aright, till you see all 
 things in it so perfectly yours, that you cannot desire 
 them any other way : and till you are convinced that 
 all things serve you best in their proper places. For 
 can you desire to enjoy anything a better way than in 
 God's Image ? // is the Height of God's perfection that 
 hideth His bounty : And the lowness of your base and 
 sneaking Spirit, that make you ignorant of His perfec* 
 tion. (Every one hath in him a Spirit, with which he 
 may be angry.) God's bounty is so perfect that He 
 givcth all Things in the best of manners : making those to 
 whom He giveth so Noble, Divine, and Glorious, that 
 they shall enjoy in His Similitude. Nor can they be 
 fit to enjoy in His presence, or in communion with Him, 
 that are not truly Divine and Noble. So that you must 
 have Glorious Principles implanted in your nature ; a 
 clear eye able to see afar off, a great and generous heart, 
 apt to enjoy at any distance : a good and liberal Soul 
 prone to dehght in the felicity of all, and an infinite de- 
 light to be their Treasure : neither is it any prejudice to 
 you that this is required, for there is great difference 
 between a Worm and a Cherubim. And it more concemeth 
 26 
 
you to be an Illustrious Creature, than to have the 
 possession of the whole world. 
 
 39 
 
 Your enjoyment is never right, till you esteem every 
 Soul so great a treasure as our Saviour doth : and that 
 the laws of God are sweeter than the honey and honey- 
 comb because they command you to love them all in 
 such perfect manner. For how are they God's trea- 
 sures ? Are they not the riches of His love ? Is it not 
 His goodness that maketh Him glorious to them ? Can 
 the Sun or Stars serve him any other way, than by 
 serving them ? And how will you be the Son of God, 
 but by having a great Soul like unto your Father's ? 
 The Laws of God command you to live in His image : and to 
 do so is to live in Heaven. God commandeth you to love 
 all like Him, because He would have you to be His Son, 
 all them to be your riches, you to be glorious before 
 them, and all the creatures in serving them to be your 
 treasures, while you are His delight, like Him in beauty, 
 and the darling of His bosom. 
 
 40 
 
 Socrates was wont to say — They are most hafpy and 
 nearest the gods that needed nothing. And coming once up 
 into the Exchange at Athens, where they that traded 
 asked him. What will you buy ; what do you lack ? After 
 he had gravely walked up into the middle, spreading 
 
 27 
 
forth his hands and turning about, Good Gods, saith he, 
 who would have thought there were so many things in the 
 world which I do not want 1 And so left the place under 
 the reproach of Nature. He was wont to say : That 
 Happifiess consisted not in having matiy, hut in needing the 
 fewest things : for the Gods needed nothing at all, and they 
 were most like them that least needed. We needed Heaven 
 and Earth, our senses, such souls and such bodies, with 
 infinite riches in the Image of God to be enjoyed : 
 Which God of His mercy having freely prepared, they 
 are most happy that so live in the enjoyment of those, 
 as to need no accidental trivial things, no Splendours, 
 Pomps, and Vanities. Socrates, perhaps, being an 
 heathen, knew not that all things proceeded from God 
 to man, and by man returned to God : but we that know 
 it must need all things as God doth, that we may receive 
 them with joy, and live in His image. 
 
 41 
 
 As pictures are made curious by lights and shades, 
 which without shades could not be : so is felicity com- 
 posed of wants and supplies ; without which mixture 
 there could be no felicity. Were there no needs, wants 
 would be wanting themselves, and supplies superfluous : 
 want being the parent of Celestial Treasure. It is 
 very strange ; want itself is a treasure in Heaven : and 
 so great an one that without it there could be no 
 treasure. God did infinitely for us, when He made 
 us to want like Gods, that like Gods we might be satis- 
 28 
 
fied. The heathen Deities wanted nothing, and were 
 therefore unhappy, for they had no being. But the 
 Lord God of Israel the Living and True God, was from 
 all Eternity, and from all Eternity wanted Hke a God. 
 He wanted the communication of His divine essence, and 
 persons to enjoy it. He wanted Worlds, He wanted 
 Spectators, He wanted Joys, He wanted Treasures. 
 He wanted, yet He wanted not, for He had them. 
 
 42 
 
 This is very strange that God should want. For in 
 Him is the fulness of all Blessedness : He overfloweth 
 eternally. His wants are as glorious as infinite : perfec- 
 tive needs that are in His nature, and ever Blessed, 
 because always satisfied. He is from eternity full of want, 
 or else He would not be full of Treasure. Infinite want 
 is the very ground and cause of infinite treasure. It is 
 incredible, yet very plain Want is the fountain of all 
 His fulness. Want in God is treasure to us. For had 
 there been no need He would not have created the 
 World, nor made us, nor manifested His wisdom, nor 
 exercised His power, nor beautified Eternity, nor pre- 
 pared the Joys of Heaven. But he wanted Angels and 
 Men, Images, Companions : And these He had from all 
 Eternity. 
 
 43 
 
 Infinite Wants satisfied produce infinite Joys ; and 
 in the possession of those joys are infinite joys them- 
 selves. The Desire Satisfied is a Tree of Life. Desire 
 
 29 
 
imports something absent : and a need of what is 
 absent. God was never without this Tree of Life. He 
 did desire infinitely, yet He was never without the fruits 
 of this Tree, which are the joys it produced. I must lead 
 you out of this, into another World, to learn your 
 wants. For till you find them you will never be 
 happy : Wants themselves being Sacred Occasions 
 and Means of Felicity. 
 
 44 
 
 You must want like a God that you may be satisfied 
 like God. Were you not made in His Image ? He is 
 infinitely Glorious, because all His wants and supplies 
 are at the same time in his nature from Eternity. He 
 had, and from Eternity He was without all His 
 Treasures. From Eternity He needed them, and from 
 Eternity He enjoyed them. For all Eternity is at once 
 in Him, both the empty durations before the World was 
 made, and the full ones after. His wants are as lively 
 as His enjoyments : and always present with Him. 
 For His life is perfect, and He feels them both. His 
 wants put a lustre upon His enjoyments and make 
 them infinite. His enjoyments being infinite crown 
 His wants, and make them beautiful even to God Him- 
 self. His wants and enjoyments being always present 
 are delightful to each other, stable, immutable, perfec- 
 tive of each other, and delightful to Him. Who being 
 Eternal and Immutable, enjoyeth all His wants and 
 treasures together. His wants never afflict Him, His 
 treasures never disturb Him. His wants always delight 
 30 
 
Him ; His treasures never cloy Him. The sense of His 
 wants is always as great, as if His treasures were re- 
 moved : and as lively upon Him. The sense of His 
 wants, as it enlargeth His life, so it iufuseth a value, and 
 continual sweetness into the treasures He enjoyeth. 
 
 4-5 
 
 This is a lesson long enough : which you may be all 
 your life in learning, and to all Eternity in practising. 
 Be sensible of your wants, that you may be sensible of your 
 treasures. He is most like God that is sensible of every- 
 thing. Did you not from all Eternity want some one 
 to give you a Being ? Did you not want one to give 
 you a Glorious Being ? Did you not from all Eternity 
 want some one to give you infinite Treasures ? And 
 some one to give you Spectators, Companions, 
 Enjoyers ? Did you not want a Deity to make them 
 sweet and honourable by His infinite Wisdom ? What 
 you wanted from all Eternity, be sensible of to all 
 Eternity. Let your wants be present from everlasting. 
 Is not this a strange life to which I call you ? Wherein 
 you are to be present with things that were before the 
 world was made ? And at once present even like God 
 with infinite wants and infinite Treasures •. Be present 
 with your want of a Deity, and you shall be present 
 with the Deity. You shall adore and admire Him, 
 enjoy and prize Him ; believe in Him, and Delight in 
 Him, see him to be the Fountain of all your joys, and 
 the Head of all your Treasures. 
 
 31 
 
46 
 
 It was His wisdom made you need the Sun. It was 
 His goodness made you need the sea. Be sensible of 
 what you need, or enjoy neither. Consider how much 
 you need them, for thence they derive their value. 
 Suppose the sun were extinguished : or the sea were 
 dry. There would be no light, no beauty, no warmth, 
 no fruits, no flowers, no pleasant gardens, feasts, or 
 prospects, no wine, no oil, no bread, no life, no motion, 
 NXTould you not give all the gold and silver in the Indies 
 for such a treasure ? Prize it now you have it, at that 
 rate, and you shall be a grateful creature : Nay, you 
 shall be a Divine and Heavenly person. For they in 
 Heaven do prize blessings when they have them. They 
 in Earth when they have them prize them not, they in 
 Hell prize them when they have them not. 
 
 47 
 
 To have blessings and to prize them is to be in 
 Heaven ; to have them and not to prize them is to be 
 in Hell, I would say upon Earth : To prize them and 
 not to have them, is to be in Hell. Which is evident 
 by the effects. To prize blessings while we have them 
 is to enjoy them, and the effect thereof is contentation, 
 pleasure, thanksgiving, happiness. To prize them 
 when they are gone, envy, covetousness, repining, in- 
 gratitude, vexation, misery. But it was no great mis- 
 take to say, that to have blessings and not to prize 
 them is to be in Hell. For it maketh them ineffectual, 
 3a 
 
as if they were absent. Yea, In some respect it is worse 
 than to be in Hell. It is more vicious, and more irra- 
 tional. 
 
 48 
 
 They that would not upon earth see their wants 
 from all Eternity, shall in Hell see their treasures to all 
 Eternity. Wants here may be seen and enjoyed, en- 
 joyments there shall be seen, but wanted. "Wants here 
 may be blessings ; there they shall be curses. Here 
 they may be fountains of pleasure and thanksgiving, 
 there they will be fountains of woe and blasphemy. 
 No misery is greater than that of wanting in the midst 
 of enjoyments, of seeing and desiring yet never possess- 
 ing. Of beholding others happy, being seen by them 
 ourselves in misery. They that look into Hell here may 
 avoid it hereafter. They that refuse to look into Hell 
 upon earth, to consider the manner of the torments of 
 the damned, shall be forced in Hell to see all the earth, 
 and remember the felicities which they had when they 
 were living. Hell itself is a part of God's Kingdom, to 
 wit His prison. It is fitly mentioned in the enjoyment 
 of the world. And is itself by the happy enjoyed, as a 
 part of the world. 
 
 49 
 
 The misery of them who have and prize not, differeth 
 from others, who prize and have not. The one are 
 more odious and less sensible ; more foolish, and more 
 vicious: the senses of the other are exceeding keen 
 
 c 33 
 
and quick upon them ; yet are tliey not so foolish and 
 odious as the former. The one would be happy and 
 cannot, the other may be happy and will not. The 
 one are more vicious, the other more miserable. But 
 how can that be ? Is not he most miserable that is 
 most vicious ? Yes, that is true. But they that prize 
 not what they have are dead ; their senses are laid 
 asleep, and when they come to Hell they wake : And 
 then they begin to feel their misery. He that is most 
 odious is most miserable, and he that is most perverse 
 is most odious. 
 
 50 
 
 They are deep instructions that are taken out of hell, 
 ' and heavenly documents that are taken from above. 
 Upon Earth we learn nothing but vanity. Where people 
 dream, and loiter, and wander, and disquiet themselves 
 in vain, to make a vain show ; but do not profit because 
 they prize not the blessings they have received. To 
 prize what we have is a deep and heavenly instruction. 
 It will make us righteous and serious, wise and holy, 
 divine and blessed. It will make us escape Hell and 
 attain Heaven, for it will make us careful to please Him 
 from whom we have received all, that we may live in 
 Heaven. 
 
 51 
 
 Wants are the bands and cements between God and 
 us. Had we not wanted we could never have been 
 obliged. Whereas now we are infinitely obliged, be- 
 
 34 
 
cause we want infinitely. From Eternity it was 
 requisite that we should want. We could never else 
 have enjoyed anything : Our own wants are treasures. 
 And if want be a treasure, sure everything is so. Wants 
 are the ligatures between God and us, the sinews that 
 convey Senses from him into us, whereby we live in 
 Him, and feel His enjoyments. For had we not been 
 obliged by having our wants satisfied, we should not 
 have been created to love Him. And had we not been 
 created to love Him, we could never have enjoyed His 
 eternal Blessedness. 
 
 52 
 
 Love has a marvellous property of feeling in another 
 It can enjoy in another, as well as enjoy him. Love is 
 an infinite treasure to its object, and its object is so to 
 it. God is Love, and you are His object. You are 
 created to be His Love : and He is yours. He is happy 
 in you, when you are happy : as parents in their chil- 
 dren. He is afflicted in all your afflictions. And who- 
 soever toucheth you, touclieth the apple of His eye 
 Will not you be happy in all His enjoyments ? He 
 feeleth in you ; will not you feel in Him ? He hath 
 obliged you to love Him. And if you love Him, you 
 must of necessity be Heir of the World, for you are 
 happy in Him. All His praises are your joys, all His 
 enjoyments are your treasures, all His pleasures are 
 your enjoyments. In God you are crowned, in God 
 you are concerned. In Him you feel, in Him you live, 
 
 35 
 
and move, and have your being, in Him you arc blessed. 
 "Whatsoever therefore serveth Him, serveth you and in 
 Him you inherit all things. 
 
 53 
 
 O the nobility of Divine Friendship ! Are not all 
 His treasures yours, and yours His ? Is not your very 
 Soul and Body His : is not His life and felicity yours : 
 is not His desire yours ? Is not His will yours ? And 
 if His will be yours, the accomplishment of it is yours, 
 and the end of all is your perfection. You are infinitely 
 rich as He is : being pleased in everything as He is. 
 And if His will be yours, yours is His. For you will 
 what He willeth, which is to be truly wise and good 
 and holy. And when you delight in the same reasons 
 that moved Him to will, you will know it. He willed 
 the Creation not only that He might Appear but Be : 
 wherein is seated the mystery of the Eternal Generation 
 of His Son. Do you will it as He did, and you shall 
 be glorious as He. He willed the happiness of men and 
 angels not only that He might appear, but be good and 
 wise and glorious. And He willed it with such infinite 
 desire, that He is infinitely good : infinitely good in 
 Himself, and infinitely blessed in them. Do you will 
 the happiness oi men and angels as He did, and you 
 shall be good, and infinitely blessed as He is. All 
 their happiness shall be your happiness as it is His. 
 He willed the glory of all ages, and the government and 
 welfare of all Kingdoms, and the felicity also of the 
 36 
 
highest cherubi'nis. Do you extend your Will like Him 
 and you shall be great as He is, and concerned and 
 happy in all these. He willed the redemption of man- 
 kind, and therefore is His Son Jesus Christ an infinite 
 treasure. Unless you will it too, He will be no treasure 
 to you. Verily you ought to will these things so 
 ai'dently that God Himself should be therefore your 
 joy because He willed them. Your will ought to be 
 united to His in all places of His dominion. Were you 
 not bom to have communion with Him ? And that 
 cannot be without this heavenly union. Which when 
 it is what it ought is Divine and Infinite. You are 
 God's joy for willing what He willeth. He loves to see 
 you good and blessed. And will not you love to see 
 Him good ? Verily, if ever you would enjoy God, you 
 must enjoy His goodness : All His goodness to all His 
 hosts in Heaven and Earth. And when you do so, you 
 arc the universal heir of God and all things. God is 
 yours and the whole world. You are His, and you 
 are all ; or in all, and with all. 
 
 54 
 
 He that is in all, and with all, can never be desolate. 
 All the joys and all the treasures, all the counsels, and 
 all the perfections, all the angels, and all the saints of 
 God are with him. All the kingdoms of the world, and 
 the glory of them are continually in his eye. The 
 patriarchs, prophets, and Apostles are always before 
 Him. The councils and the fathers, the bishops and 
 
 37 
 
the doctors minister unto him. All temples are open 
 before him, the melody of all quires reviveth him, the 
 learning of all universities doth employ him, the riches 
 of all palaces delight him, the joys of Eden ravish him, 
 the revelations of St. John transport him, the creation 
 and the day of Judgment please him, the Hosannas of the 
 church militant and the Hallelujahs of the Saints 
 Triumphant fill him, the splendour of all coronations 
 entertain him, the joys of Heaven surround him, and 
 our Saviour's cross, like the Centre of Eternity, is in 
 him ; it taketh up his thoughts, and exerciseth all the 
 powers of his soul, with wonder, admiration, joy and 
 thanksgiving. The Omnipotence of God is his House, 
 and Eternity his habitation* 
 
 55 
 
 The contemplation of Eternity maketli the Soul 
 immortal. Whose glory it is, that it can see before and 
 after its existence into endless spaces. Its Sight is its 
 presence. And therefore in the presence of the under- 
 standing endless, because its Sight is so. O what 
 glorious creatures should we be could we be present in 
 spirit with all Eternity ! How wise, would we esteem 
 this presence of the understanding, to be more real 
 than that of our bodies ! When my soul is in Eden 
 with our first parents, I myself am there in a blessed 
 manner. When I walk with Enoch, and see his trans- 
 lation, I am transpotted with him. The present age 
 is too little to contain it. I can visit Noah in his ark, and 
 38 
 
Swim upcn the watets of the deluge, i can see Moses 
 with his rod, and the children of Israel passing through 
 the sea ; I can enter into Aaron's Tabernacle, and admire 
 the mysteries of the holy place. I can travel over the Land 
 of Canaan, and see it overflowing with milk and honey ; 
 I can visit Solomon in his glory, and go into his temple, 
 and view the sitting of his servants, and admire the 
 magnificence and glory of his kingdom. No creature 
 but one like unto the Holy Angels can see into all ages. 
 Sure this power was not given in vain, but for some 
 wonderful purpose ; worthy of itself to enjoy and 
 fathom. Would men consider what God hath done, 
 they would be ravished in spirit with the glory of His 
 doings. For Heaven and Earth are full of the majesty 
 of His glory. And how happy would men be could 
 they see and enjoy it ! But above all these our 
 Saviour's cross is the throne of delights. That Centre 
 of Eternity, that Tree of Life in the midst of the Para- 
 dise of God ! 
 
 56 
 
 There are we entertained with the wonder of all 
 ages. There we enter into the heart of the universe. 
 There we behold the admiration of Angels. There we 
 find the price and elixir of our joys. As on every side 
 of the earth all heavy things tend to the centre ; so all 
 nations ought on every side to flow in unto it. It is 
 not by going with the feet, but by journeys of the Soul, 
 that we travel thither. By withdrawing our thoughts 
 
 39 
 
{rom wandering in the streets of this World, to the 
 contemplation and serious meditation of His bloody- 
 sufferings. Where the carcase is thither will the eagles 
 be gathered together. Our eyes must be towards it, 
 our hearts set upon it, our affections drawn, and our 
 thoughts and minds united to it. "When I am lifted up, 
 saith the Son of Man, I will draw all men unto me. 
 As fishes are drawn out of the water, as Jeremie was 
 irawn out of the dungeon, as St. Peter's sheet was 
 drawn up into Heaven ; so shall we be drawn by that 
 sight from Ignorance and Sin, and Earthly vanities, 
 idle sports, companions, feast and pleasures, to the joyful 
 contemplation of that Eternal Object. But by what 
 cords ? The cords of a man, and the cords of Love. 
 
 57 
 
 As eagles arc drawn by the scent of a carcase, as 
 children are drawn together by the sight of a lion, as 
 people flock to a coronation, and as a man is drawn to 
 his beloved object, so ought we. As the sick are 
 drawn by the credit of a physician, as the poor are 
 drawn by the liberality of a King, as the devout are 
 drawn by the fame of the Holy, and as the curious are 
 drawn by the noise of a miracle, so ought we. As the 
 stones were drawn to the building of Thebes by the 
 Melody of Amphion, as the hungry are drawn with the 
 desire of a feast, and the pitiful drawn to a woeful 
 spectacle, so ought we. What visible chains or cords 
 draw these ? What invisible links allure ? They 
 40 
 
follow all, or flock together of their own accord. And 
 shall not we much more ! Who would not be drawn 
 to the Gate of Heaven, were it open to receive him ? 
 Yet nothing compels him, but that which forceth the 
 Angels, Commodity and Desire. For those are thuigs 
 which the Angels desire to look into. And of men it is 
 written. They shall look on Him whom they have pierced. 
 Verily the Israelites did not more clearly see the 
 brazen serpent upon the pole in the wilderness, than 
 we may our Saviour upon the Cross. The serpent was 
 seen with their eyes, the slayer of the serpent is seen 
 with our Souls. They had less need to see the one, 
 than we to see the other. 
 
 58 
 
 The Cross is the abyss of wonders, the centre of 
 desires, the school of virtues, the house of wisdom, the 
 throne of love, the theatre of joys, and the place of 
 sorrows ; It is the root of happiness, and the gate of 
 Heaven. 
 
 59 
 
 Of all the things in Heaven and Earth it is the most 
 peculiar. It is the most exalted of all objects. It is an 
 Ensign lifted up for all nations, to it shall the Gentiles 
 seek, His rest shall be glorious : the dispersed of Judah 
 shall be gathered together to it, from the four corners 
 of the earth. If Love be the weight of the Soul, and 
 its object the centre, all eyes and hearts may convert 
 
and turn unto this Object : cleave unto this centre, and 
 by it enter into rest. There we might see aU nations 
 assembled with their eyes and hearts upon it. There 
 we may see God's goodness, wisdom and power : yea 
 His mercy and anger displayed. There we may see 
 man's sin and infinite value. His hope and fear, his 
 misery and happiness. There we might see the Rock 
 of Ages, and the Joys of Heaven. There we may see 
 a Man loving all the world, and a God dying for man- 
 kind. There we may see all types and ceremonies, 
 figures and prophecies. And all kingdoms adoring a 
 malefactor : An innocent malefactor, yet the greatest 
 in the world. There we may see the most distant 
 things in Eternity united : all mysteries at once couched 
 together and explained. The only reason why this 
 Glorious Object is so publicly admired by Churches 
 and Kingdoms, and so little thought of by particular 
 men, is because it is truly the most glorious. It is the 
 Rock of Comforts and the Fountain of Joys. It is the 
 only supreme and sovereign spectacle in all Worlds. 
 It is a Well of Life beneath in which we may see the 
 face of Heaven above : and the only mirror, wherein 
 all things appear in their proper colours: that is, 
 sprinkled in the blood of our Lord and Saviour. 
 
 60 
 
 The Cross of Christ is the Jacob's ladder by which 
 we ascend into the highest heavens. There we see 
 joyful Patriarchs, expecting Saints, Prophets minister- 
 4» 
 
ing, Apostles publishing, and Doctors teaching, all 
 Nations concentering, and Angels praising. That Cross 
 is a tree set on fire with invisible flame, that illumi- 
 nateth all the world. The flame is Love : the Love in 
 His bosom who died on it. In the light of which we 
 see how to possess all the things in Heaven and Earth 
 after His simiUtude. For He that suffered on it was 
 the Son of God as you are : tho' He seemed only a 
 mortal man. He had acquaintance and relations as you 
 have, but He was a lover of Men and Angels. Was he 
 not the Son of God ; and Heir of the whole world ? 
 To this poor, bleeding, naked Man did all the corn and 
 wine, and oil, and gold and silver in the world minister 
 in an invisible manner, even as He was exposed lying 
 and dying upon the Cross. 
 
 61 
 
 Here you leam all patience, meekness, self-denial, 
 courage, prudence, zeal, love, charity, contempt of ttie 
 world, penitence, contrition, modesty, fidelity, con- 
 stancy, perseverance, contentation, holiness, and 
 thanksgiving : "With whatsoever else is requisite for a 
 Man, a Christian, or a King. This Man bleeding here 
 was tutor to King Charles the Martyr : and Great 
 Master to St. Paul, the convert who learned of Him 
 activity, and zeal unto all nations. Well therefore may 
 we take up with this prospect, and from hence behold 
 all the things in Heaven and Earth. Here we learn to 
 imitate Jesus in His love unto all. 
 
 43 
 
62 
 
 LORD JESUS what love shall I render unto Thee, 
 for Thy love unto me ! Thy eternal love ! Oh what 
 fervour, what ardour, what humiliation, what reverence, 
 what joy, what adoration, what zeal, what thanks- 
 giving ! Thou that art perfect in Beauty, Thou that art 
 the King of Eternal Glory, Thou that reignest in the 
 Highest Heavens camest down from Heaven to die for 
 me ! And shall not I live unto Thee ? O my Joy ! O 
 my Sovereign Friend! O my life and my all! I 
 beseech Thee let those trickling drops of blood that ran 
 dov/n Thy flesh drop upon me. O let Thy love 
 enflame me. Which is so deep and infinite, that Thou 
 didst suffer the wrath of GOD for me : And purchase 
 all nations and Kingdoms to be my treasures. O Thou 
 that redeemed me from Hell, and when Thou hadst 
 overcome the sharpness of Death didst open the King- 
 dom of Heaven to all believers ; what shall I do unto 
 Thee ? What shall I do for Thee, O Thou preserver 
 of Men ? Live, Love, and Admire ; and learn to bccom«i 
 such unto Thee as Thou unto me. O Glorious Soul ; 
 whose comprehensive understanding at once contains 
 all Kingdoms and Ages ! O Glorious Mind ! Whose 
 love extendeth to all creatures ! O miraculous and 
 eternal Godhead, now suffering on the cross for me : 
 As Abraham saw thy Day and was glad, so didst Thou 
 see me and this Day from all Eternity, and seeing me 
 wast Gracious and Compassionate towards me. (All 
 transient things are permanent in Gcd.) Tliou 
 
 44 
 
settest me before Thy face forever, O let me this day sec 
 Thee, and be united to Thee in Thy Holy Sufferings. 
 Let me learn, O God, such lessons from Thee, as may 
 make me wise, and blessed as an Angel of GOD ! 
 
 63 
 
 Why, Lord Jesus, dost Thou love men ; vhy are 
 they all Thy treasures ? What wonder is this, that 
 Thou shouldst so esteem them as to die for them ? 
 Shew me the reasons of Thy love, that I may love 
 them too. O Goodness ineffable! They are the 
 treasures of Thy goodness. Who so infinitely lovest 
 them that Thou gavest Thyself for them. Thy Good- 
 ness delighted to be communicated to them whom Thou 
 hast saved. O Thou who art more glorious in Good- 
 ness, make me abundant in this Goodness like unto 
 Thee. That I may as deeply pity others, misery, and as 
 ardently thirst for their happiness as Thou dost. Let 
 the same mind be in me that is in Jesus Christ. For he 
 that is not led by the spirit of Christ is none of His. 
 Holy Jesus I admire Thy love unto me also. O that I 
 could see it through all those wounds ! O that I 
 could feel it in all those stripes ! O that I could hear it 
 in all those groans ! O that I could taste it beneath the 
 gall and vinegar ! O that I could smell the savour of 
 Thy sweet ointments, even in this Golgotha, or place of 
 a skull. I pray Thee teach me first Thy love unto me, 
 and then unto mankind ! But in Thy love unto man- 
 kind I am beloved. 
 
 45 
 
64 
 
 These wounds are in themselves orifices too small to 
 let in my sight, to the vast comprehensions of Thine 
 eternal love. Those wounds engraven in Thy hands 
 but shady impressions, unless I see the Glory of Thy 
 Soul, in which the fullness of the GODHEAD dwelleth 
 bodily. These bloody characters are too dim to let me 
 read it, in its lustre and perfection till I see Thy person, 
 and know Thy ways ! O Thou that hangest upon this 
 Cross before mine eyes, whose face is bleeding, and 
 covered over with tears and filth and blows ! Angels 
 adore the Glory of Thy GODHEAD in the highest 
 heavens. "Who in every thought and in every work didst 
 Glorious things for me from Everlasting. What could 
 I, O my Lord, desire more than such a World ! Such 
 Heavens and such an Earth ! Such beasts and fowls 
 and fishes made for me. All these do homage unto me, 
 and I have dominion over them from the Beginning ! 
 The Heavens and the Earth minister unto me, as if no 
 man were greater, but I alone. I willingly acknowledge 
 it to be thy Gift ! thy bounty unto me ! How many 
 thousand ways do men also minister unto me ! O what 
 riches hast Thou prepared out of nothing for me ! All 
 creatures labor for my sake, and I am made to enjoy 
 all Thy creatures. O what praises shall I return unto 
 Thee, the wisdom of the Father, and the brightness of 
 the glory of His Eternal Goodness ! Who didst make 
 all for me before Thou didst redeem me. 
 
 46 
 
65 " 
 
 Had 1 been alive in Adam's stead, how should I have 
 admired the Glories of the World ! What a confluence 
 of Thoughts and wonders, and joys, and thanksgivings 
 would have replenished me in the sight of so magni- 
 ficent a theatre, so bright a dwelling place ; so great a 
 temple, so stately a house replenished with all kind of 
 treasure, raised out of nothing and created for me and 
 for me alone. Shall I now despise them ? When I 
 consider the heavens which Thou hast made, the moon and 
 stars, which are the works of Thy fingers: what is man that 
 Thou art mindful of him, or the son of man that Thou visifeth 
 him ! Thou hast made him a little lower than the angels, 
 and crowned him with glory and honour. O what love 
 must that needs be, that prepared such a palace ! At- 
 tended with what power ! With what wisdom illumi- 
 nated ! Abounding with what zeal ! And how 
 glorious must the King be, that could out of nothing 
 erect such a curious, so great, and so beautiful a fabric ! 
 It was glorious while new : and is as new as it was 
 glorious. 
 
 66 
 
 But this is small. What O my Lord, could I desire 
 to be which Thou hast not made me ! If Thou hast 
 expressed Thy love in furnishing the house, how 
 gloriously doth it shine in the possessor ! My limbs 
 and members when rightly prized, are comparable to 
 the fine gold, but that they exceed it. The topaz of 
 
 47 
 
Ethiopia and the gold of Ophir are not to be compared 
 to them. What diamonds are equal to my eyes ; what 
 labyrinths to my ears ; what gates of ivory, or ruby 
 leaves to the double portal of my lips and teeth ? Is 
 not sight a jewel ? Is not hearing a treasure ? Is not 
 speech a glory ? O my Lord pardon my ingratitude, 
 and pity my dullness who am not sensible of these gifts. 
 The freedom of thy bounty hath deceived me. These 
 things were too near to be considered. Thou presen- 
 tedst me with Thy blessings, and I was not aware. 
 But now I give thanks and adore and praise Thee for 
 Thine inestimable favors. I believe Thou lovest me, 
 because Thou hast endued me with those sacred and 
 living treaures. Holy Father, henceforth I more desire 
 to esteem them than Palaces of Gold ! Yea, though 
 they were given me by Kings, I confess unto Thee that 
 I am richer in them. O what Joy, what Delight and 
 Jubilee should there always be, would men prize the 
 Gifts of God according to their value ! 
 
 67 
 
 But what creature could I desire to be which I am 
 not made ? There are Angels and Cherubim. 1 
 rejoice, O Lord, in their happiness, and that I am what 
 I am by Thy grace and favour. Suppose, O my Soul, 
 there were no creature made at all, and that God mak- 
 ing Thee alone offered to make thee what Thou 
 wouldst : "What couldst Thou desire ; or what wouldst 
 Thou wish, or crave to be ? Since GOD is the most 
 48 
 
Glorious of all Beings, and the most blessed, couldst 
 thou wish any more than to be His IMAGE ! O my 
 Soul, He hath made thee His Image. Sing, O ye 
 Angels, and laud His name, ye Cherubims : Let all 
 the Kingdoms of the Earth be glad, and let all the 
 Host of Heaven rejoice for He hath made His Image, 
 the likeness of Himself, His own simihtude. What 
 creature, what being, what thing more glorious could 
 there be ! God from all Eternity was infinitely blessed, 
 and desired to make one infinitely blessed. He was 
 infinite Love, and being lovely in being so, would pre- 
 pare for Himself a most lovely object. Having studied 
 from all Eternity, He saw none more lovely than the 
 Image of His Love, His own Similitude. O Dignity 
 unmeasurable ! O exaltation passing knowledge ! O 
 Joy unspeakable ! Triumph, O my Soul, and rejoice 
 for ever! I see that I am infinitely beloved. For 
 infinite Love hath exprest and pleased itself in creating an 
 infinite object. God is Love, and my Soul is Lovely f 
 God is loving, and His Image amiable. O my Soul 
 these are the foundations of an Eternal Friendship 
 between God and Thee. He is infinitely prone to love, 
 and thou art like Him. He is infinitely lovely and 
 Thou art like Him, What can more agree than that 
 which is infinitely lovely, and that which is infinitely 
 prone to love ! Where both are so lovely, and so 
 prone to love, joys and affections will be excited 
 between them ! What infinite treasures will they be 
 to each other ! O my God Thou hast glorified Thyself, 
 and Thy creature infinitely, in making Thine Image ! 
 
 D 49 
 
That is titled for the Throne of God ! It is meet to be 
 Thy companion ! It is so sublime and wonderful and 
 amiable, that all Angels and Men were created to 
 admire it : As it was created to admire Thee, and to 
 live in communion with Thee for ever. 
 
 68 
 
 Being made alone, O my Soul, thou wouldst be in thy 
 body like God in the World, an invisible mystery, too 
 great to be comprehended by all creatures. Thou 
 wouldst have all the Goodness of God towards thee to 
 enjoy, in that thy Creation. Whatever is in Him would 
 be thy Treasure. But had He determined to create no 
 more : there had been no witnesses of thy Glory, no 
 spectators of thy communion with God, no other 
 treasures beside God and thou. One would think 
 those were sufficient. But Infinite Goodness loves to 
 abound, and to overflow infinitely with infinite 
 treasures. Love loves to do somewhat for its object 
 more than to create it. It is always more stately being 
 surrounded with power, and more delightful being 
 inaccessible in a multitude of treasures, and more 
 honourable in the midst of admirers ; and more 
 glorious when it reigneth over many attendants. Love 
 therefore hath prepared all these for itself and its 
 object. And because it is always more great by how 
 much the greater they are that minister unto it, it 
 maketh its attendants the most Glorious that can be 
 and infinitely delighteth in giving them all with all its 
 
 50 
 
treasures to its beloved. Had God created thee alone 
 He had not been so good as He is. He is good to 
 innumerable millions now whom He createth besides. 
 And He glorifieth His eternal Wisdom, in making His 
 goodness unto all them wholly thine, and wholly 
 infinite unto each of them, yet wholly and solely thine 
 in all. Friendship will manifest itself in doing all it 
 can for its beloved. Since therefore God will make some 
 other creatures, what kind of creatures doth thy Soul 
 desire ? IVis/i zvise/y thou shalt receive a gra?it Since 
 Love is so sweet, and thou art by God's Love so 
 infinitely exalted : what canst thou desire but creatures 
 like unto Thy creator ? Behold therefore Angels and 
 Men produced by His goodness and made to delight 
 thee. 
 
 69 
 
 O Adorable Trinity ! What hast Thou done for me ? 
 Thou hast made me the end of all things, and all the 
 end of me. I in all, and all in me. In every soul whom 
 Thou hast created, Thou hast given me the Similitude 
 of Thyself to enjoy ! Could my desires have aspired 
 unto such treasures ? Could my wisdom have devised 
 such sublime enjoyments ? Oh ! Thou hast done 
 more for us than we could ask or think. I praise and 
 admire, and rejoice in Thee : who art infinitely infinite 
 in all Thy doings. 
 
 51 
 
70 
 
 But what laws O my Soul wouldst thou desire, 
 by which the lives of those creatures should be guided 
 towards Thee ? A friend commandeth all in his juris- 
 diction to love his friend ; and therein supremely 
 manifesteth his love. God Himself exalteth thee, and 
 causeth thee to reign in His soul. He exalteth thee by 
 His laws and causeth thee to reign in all others. The 
 world and souls are like His, thy heavenly mansions. 
 The Law-giver of Heaven and Earth employeth all His 
 authority for thee. He promoteth thee in His eternal 
 palace, and maketh thee His friend, and telleth His 
 nobles and all His subjects, Whatsoever ye do unto him 
 ye do unto Me. Joseph was not so great in Pharaoh's 
 Court, nor Haman in the court of Ahasuerus, as thou 
 art in Heaven. He tendereth thee as the apple of His 
 eye. He hath set His heart upon thee : Thou art the 
 sole object of His eye, and the end of all His 
 endeavours. 
 
 71 
 
 But what life wouldst thou lead ? And by what 
 laws wouldst thou thyself be guided ? For none are 
 so miserable as the lawless and disobedient. Laws 
 are the rules of blessed living. Thou must therefore 
 be guided by some laws. What wouldst thou choose ? 
 Surely since thy nature and God's are so excellent, the 
 Laws of Blessedness, and the Laws of Nature are the 
 most pleasing. God loved thee with an infinite love, 
 
 5» 
 
and became by doing so thine infinite treasure. Thou 
 art the end unto whom He liveth. For all the lines of 
 His works and counsels end in thee, and in thy 
 advancement. Wilt not thou become to Him an infinite 
 treasure, by loving Him according to His desert ? It 
 is impossible but to love Him that loveth. Love is so 
 amiable that it is irresistible. There is no defence 
 against that arrow, nor any deliverance in that war, 
 nor any safeguard from that charm. "Wilt thou not 
 live unto Him ? Thou must of necessity live unto 
 something. And what so glorious as His infinite Love ? 
 Since therefore, laws are requisite to lead thee, what 
 laws can thy soul desire, than those that guide thee in 
 the most amiable paths to the highest end ? By Love 
 alone is God enjoyed, by Love alone delighted in, by 
 Love alone approached or admired. His Nature re- 
 quires Love, thy nature lequires Love. The law of 
 Nature commands thee to Love Him : the Law of His 
 nature, and the Law oi thine. 
 
 72 
 
 There is in love two strange perfections, that make 
 it infinite in Goodness. It is infinitely diligent in doing 
 good, and it infinitely delighteth in that Goodness. It 
 taketh no pleasure comparable in anything to that it 
 taketh in exalting and blessing. And therefore hath it 
 made thee a comprehension infinite to see all ages, and 
 an affection endless to love all Kingdoms, and a power 
 fathomless to enjoy all Angels. And a thirst insatiable 
 
 53 
 
to desire and delight in them. And a never-wearied 
 faculty all-sufficient to love, number, take in, prize, and 
 esteem all the varieties of creatures and their excel- 
 lencies in all worlds, that thou mayest enjoy them in 
 communion with Him. It is all obligation, that He 
 requires it. What life wouldst thou lead ? Wouldst 
 thou love God alone ? God alone cannot be beloved. 
 He cannot be loved with a finite love, because He is 
 infinite. Were He beloved alone, His love would be 
 limited. He must be loved in all with an unlimited 
 love, even in all His doings, in all His friends, in all His 
 creatures. Everywhere in all things thou must meet 
 His love. And this the Law of Nature commands. 
 And it is thy glory that thou art fitted for it. His love 
 unto thee is the law and measure of thine unto Him : 
 His love unto all others the law and obligation of thine 
 unto all. 
 
 73 
 
 His nature requireth that thou love all those whom 
 He loveth, and receive Him in all those things wherein 
 He giveth Himself unto thee. Their nature loveth to 
 be beloved and being amiable require love, as well as 
 delight in it. They require it both by desert and desire. 
 Thy nature urgeth it. For without loving thou art 
 desolate, and by loving thou enjoyest. Yea by loving 
 thou expandest and enlargest thyself, and the more thou 
 lovest art the more glorious. Thou lovest all thy friends* 
 friends ; and necdQst not to fear any dearth of love or 
 
 S4 
 
danger of insufficiency. For the more thou lovest thy 
 friend, thy Sovereign Friend, the more thou lovest all 
 His Friends. Which showeth the endless proneness 
 of love to increase and never to decay. O my Soul 
 thou livest in all those whom thou lovest : and in them 
 enjoyest all their treasures. 
 
 74 
 
 Miraculous are the effects of Divine Wisdom. He 
 loveth every one, maketh every one infinitely happy : 
 and is infinitely happy in every one. He giveth all the 
 world to me, He giveth it to every one in giving it to all, 
 and giveth it wholly to me in giving it to every one for 
 every one's sake. He is infinitely happy in every one : 
 as many times therefore as there are happy persons He 
 is infinitely happy. Every one is infinitely happy in 
 every one, every one therefore is as many times infinitely 
 happy as there are happy persons. He is infinitely 
 happy above all their happiness in comprehending all. 
 And I, comprehending His and theirs, am Oh, how 
 happy ! Here is love ! Here is a kingdom ! Where 
 all are knit in infinite unity. All are happy in each 
 other. All are like Deities. Every one the end of all 
 things, everyone supreme, every one a treasure, and the 
 joy of all, and every one most infinitely delighted in 
 being so. All things are ever joys for every one's sake* 
 and infinitely richer to every one for the sake of all. 
 The same thing is multiplied by being enjoyed. And 
 He that is greatest is most my treasure. This is the 
 
 55 
 
effect of making images. And by all their love is every 
 Image infinitely exalted Comprehending in his nature 
 all Angels, all Cherubims, all Seraphims, all Worlds, 
 all Creatures, and GOD over all Blessed for ever. 
 
 75 
 
 Being to lead this Life within, I was placed in Paradise 
 without, with some advantages which the Angels have 
 not. And being designed to immortality and an endless 
 life, was to abide with God from everlasting to ever- 
 lasting in all His ways. But I was deceived by my 
 appetite, and fell into Sin. Ungratefully I despised Him 
 that gave me my being. I offended in an apple against 
 Him that gave me the whole world : But Thou O 
 Saviour art here upon the Cross suffering for my Sins. 
 What shall I render unto Thee for so great a Mercy ! 
 All thanksgiving is too weak, and all expression too 
 feeble. I give Thee myself, my Soul and Body I offer 
 unto Thee. It is unworthy of Thee, but Thou lovest 
 me. "Wash me with Thy blood from all my Sins : And 
 fill me with Thy Holy Spirit that I may be like unto 
 Thee. So shall I praise Thy Name acceptably for ever 
 more. Amen. 
 
 76 
 
 And now, O Lord, Heaven and Earth are infinitely 
 more valuable than they were before, being all bought 
 with Thy precious blood. And Thou, O Jesus, art a 
 treasure unto me far greater than all those. At what 
 56 
 
rate or measure shall I esteem Thee ? Thou hast 
 restored me again to the friendship of God, to the en- 
 joyment of the World, to the hope of Eternal Glory, 
 to the love of Angels, Cherubims, and Men. To the 
 enjoyment and obedience of Thy Holy Laws : which 
 alone are sweeter to me than the honey and the 
 honey-comb, and more precious than thousands of gold 
 and silver. Thou hast restored me above all to the 
 Image of God. And Thou hast redeemed all Ages and 
 Kingdoms for me alone, who am commanded to love 
 them as Thou dost. O that I might be unto them as 
 Thou art ! O that I might be unto Thee as Thou art to 
 me, as glorious and as rich in Love ! O that I might 
 die for Thee ! O that I might ever live unto Thee ! In 
 every thought, in every action of my life, in every 
 moment I bless Thee for renewing the old command- 
 ment ; upon new obligations among Sinners, — As I/iave 
 bved you, so do ye also love one another. O let Thy love 
 be in me that Thy joy may be fulfilled in me for ever- 
 more. 
 
 77 
 
 Now O Lord I see the greatness of Thy love where- 
 with Thou diedst. And by Thy actions more than by 
 Thy sufferings admire Thee. But henceforth I will 
 more admire Thee by Thy sufferings ; for considering 
 that such actions went before ; what love must move 
 Thee to come into the place of guilty Sinners ! 
 
 57 
 
78 
 
 Lord I lament and abhor myself that I have been the 
 occasion of these Thy sufferings. I had never known 
 the dignity of my nature, hadst not Thou esteemed it : 
 I had never seen or understood its glory, hadst not 
 Thou assumed it. Be Thou pleased to unite me unto 
 Thee in the bands of an Individual Love, that I may 
 ever more live unto Thee, and live in Thee. And by 
 how much the more vile I have been, let my love be so 
 much, O Lord, the more violent henceforth, and 
 fervent unto Thee. O Thou who wouldst never have 
 permitted sin, hadst Thou not known how to bring 
 good out of evil, have pity upon me : hear my prayer. 
 O my God since pity embalms love, let Thine come en- 
 riched, and be more precious to me, miserable Sinner. 
 Let the remembrance of all the glory wherein I was 
 created make me more serious and humble, more deep 
 and penitent, more pure and holy before Thee. And 
 since the World is sprinkled with Thy blood, and 
 adorned with all Kingdoms and Ages for me : which 
 are Heavenly Treasures and vastly greater than 
 Heaven and Earth, let me see Thy glory in the prepa- 
 ration of them, and Thy goodness in their government. 
 Open unto me the Gate of Righteousness, that I may 
 enter in to the New Jerusalem. 
 
 79 
 
 My Lord, Thou head of the Holy Catholic Church, I 
 admire and praise Thee for purchasing to Thyself such 
 58 
 
a glorious Bride : and for uniting us all by the blood 
 of Thy Cross. I beseech Thee let my love unto all be 
 regular like Thine, and pure, and infinite. Make it 
 Divine and make it Holy. I confess I cansee, but I can- 
 not moderate, nor love as I ought. I pray Thee for 
 Thy loving kindness sake supply my want in this parti- 
 cular. And so make me to love all, that I may be a 
 blessing to all : and well pleasing to Thee in all. 
 Teach me wisdom, how to expend my blood, estate, 
 life, and time in Thy service for the good of all, and 
 make all them that are round about me wise and holy 
 as Thou art. That we might all be knit together in 
 Godly Love, and united in Thy service to Thy Honour 
 and Glory. 
 
 80 
 
 My excellent friend, you see that there are treasures 
 in Heaven and Earth fit to be enjoyed, besides those of 
 King's Courts, and Taverns. The joys of the Temple 
 are the greatest joys were they understood ; they are 
 the most magnificent, solemn and divine. There are 
 glorious entertainments in this miserable world, could 
 we find them out. What more delightful can be 
 imagined, than to see a Saviour at this distance, dying 
 on the Cross to redeem a man from Hell, and to see 
 oneself the beloved of God and all Kingdoms, yea, the 
 admired of ages, and the heir of the whole world ? 
 Hath not His blood united you and me, cannot we sec 
 and love and enjoy each other at a hundred miles dis- 
 
 59 
 
tancc ? In Him is the only sweet and divine enjoyment. 
 I desire but an amiable Soul in any part of all Eternity, 
 and can love it unspeakably : And if love it, enjoy it. 
 For love implies pleasure, because it is ever pleased 
 with what is beloved. Love God and Jesus Christ and 
 Angels and Men, which you are made to do as naturally 
 as the sun is made to shine, and the beauty of the Holy 
 Ghost dwelling in you will make you my delight, the 
 treasure of the Holy Angels. You will at last be seen 
 by me and all others, in all y our thoughts and in all 
 your motions. In the mean time, delight only in the 
 love of Jesus, and direct all your love unto Him. Adore 
 Him, rejoice in Him, admire His love and praise Him, 
 secretly and in the congregation. Enjoy His Saints that 
 are round about you, make yourself amiable that you 
 may be admitted to their enjoyment, by meekness, tem- 
 perance, modesty, humility, charity, chastity, devotion, 
 cheerfulness, gratitude, joy, thanksgiving. Retire from 
 them that you may be the more precious, and come out 
 unto them the more wise. So shall you make the place 
 wherein you live a nest of sweet perfumes, and every 
 Soul that is round about you will be a bed of Honour, 
 and sweet repose unto you.* 
 
 81 
 
 My goodness extendeth not to Thee, O Lord, but to 
 Thy Saints, and to the excellent in the Earth in whom 
 
 * This section is crossed through in the original MS. as 
 though the author intended it to be omitted. 
 60 
 
is all my delight. To delight in the Saints of God is the 
 way to Heaven. One would think it exceeding easy and 
 reasonable to esteem those whom Jesus purchased with 
 His precious blood. And if we do so how can we help 
 but inherit all things. All the Saints of all Ages and 
 all Kingdoms are His inheritance, His treasures, His 
 jewels. Shall they not be yours since they are His 
 whom you love so infinitely ? There is not a cup of 
 cold water given to a disciple in the name of a disciple, 
 but He accepteth it as done to Himself. Had you been 
 with Mary Magdalen, would you not have anointed His 
 feet, and washed them in tears, and wiped them with 
 the hairs of your head ? His poor servants, His con- 
 temptible and disguised members here upon earth are 
 his feet, yea more the apple of His eye : yea more for 
 He gave His eyes and heart and hands and feet for 
 them. O therefore universally in all places tender them, 
 and at all times be ready and willing to minister unto 
 them. And that with infinite joy, knowing the excel- 
 lency of your duty. For you are enjoying the world, 
 and communicating yourself like God unto them. You 
 are laying up treasure in Heaven, and enlarging your 
 Soul, beautifying your life, and delighting the Holy 
 Angels, offering up sacrifices unto God, and perfuming 
 the world ; embracing Jesus Christ and caressing your 
 Saviour, while you are dispensing charities among them. 
 Every alms deed is a precious stone in the Crown of 
 Glory. 
 
82 
 
 But there are a sort of Saints meet to be your com- 
 panions, in another manner, but that they be concealed. 
 You must therefore make yourself exceeding virtuous 
 that by the very splendour of your fame you may find 
 them out. While the wicked are like heaps of rubbish, 
 these few jewels lie buried in the ruins of mankind : 
 and must dihgently be digged for. You may know 
 them by their lustre, and by the very'desire and esteem 
 they have of you when you are virtuous. For as it is 
 the glory of the sun that darkness cannot approach it, 
 because it is always encompassed with its own beams ; 
 so it is the privilege of Holy Souls, that they are always 
 secure in their own light, which drive th away devils 
 and evil men : and is accessible by none, but lovers of 
 virtue. Beginners and desirers will give you the 
 opportunity of infusing yourself and your principles 
 into them. Practicers and growers will mingle souls 
 and be delightful companions. The sublime and per- 
 fect, in the lustre of their spirit, will show you the 
 Image of Almighty God and the joys of Heaven. They 
 will allure, protect, encourage, comfort, teach, honour 
 and delight you. But you must be very good, for that 
 is the way to find them. And very patient to endure 
 some time, and very diligent to observe where they 
 are. 
 
 83 
 
 They will praise our Saviour with you, and turn the 
 world into Heaven. And if you find those of noble and 
 
 62 
 
benevolent natures, discreet and magnanimous, liberal 
 ?nd cheerful, wise and holy as they ought to be, you 
 will have in them treasures greater than all relations 
 whatsoever. They will exchange Souls with you, 
 divide estates, communicate comforts, counsels and 
 honours, and in all tenderness, constancy, fidelity, and 
 love be more yours than their own. There are exceed- 
 ing few such Heavenly Lovers as Jesus was, who 
 imparted His own soul unto us. Yet some may doubt- 
 lessly be found. And half a dozen such as these 
 wisely chosen will represent unto us the New Jeru- 
 salem, entertain us always with divine discourses 
 please us always with Heavenly affections, delight us 
 always with melody and praise, and ever make us near 
 unto our Saviour. 
 
 84 
 
 Yet you must arm yourself with expectations of their 
 infirmities, and resolve nobly to forgive them : not in 
 a sordid and cowardly manner, by taking no notice of 
 them, nor in a dim and lazy manner, by letting them 
 alone: but in a divine and illustrious manner by 
 chiding them meekly, and vigourously rendering and 
 showering down all kind of benefits. Cheerfully con- 
 tinuing to do good, and whatever you suffer by your 
 piety and charity, confidence or love, to be like our 
 Saviour, unwearied : who when He was abused and 
 had often been evil-intreated among men, proceeded 
 courageously through all treacheries and deceits to die 
 for them. So shall you turn their very vices, into 
 
 63 
 
virtues, to you, and, as our Saviour did, make of a 
 wreath of thorns a crown of glory. But set the splen- 
 dour of virtues before you, and when some fail, think 
 with yourself, there are some sincere and excellent, and 
 why should not I be the most virtuous 3 
 
 85 
 
 With all their eyes behold our Saviour, with all their 
 hearts adore Him, with all their tongues and affections 
 praise him. See how in all closets, and in all temples ; 
 in all cities and in all fields ; in all nations and in all 
 generations, they are lifting up their hands and eyes 
 unto His cross ; and delight in all their adorations. 
 This will enlarge your Soul and make you to dwell in 
 all kingdoms and ages: strengthen your faith and 
 enrich your affections : fill you with their joys and 
 make you a lively partaker in communion with them. 
 It will make you a possessor greater than the world. 
 Men do mightily wrong themselves when they refuse 
 to be present in all ages : and neglect to see the beauty 
 of all kingdoms, and despise the resentments of every 
 soul, and busy themselves only vnth pots and cups and 
 things at home, or shops and trades and things in the 
 street : but do not live to God manifesting Himself in 
 all the world, nor care to see (and be present with Him 
 in) all the glory of His Eternal Kingdom. By seeing 
 the Saints of all Ages we are present with them : by 
 being present with them become too great for our own 
 age, and near to our Saviour. 
 64 
 
86 
 
 O Jesu, Thou King of Saints, whom all adore : and 
 the Holy imitate, I admire the perfection of Thy Love 
 in every soul ! Thou lovest every one wholly as if him 
 alone. Whose soul is so great an Image of Thine 
 Eternal Father, that Thou camest down from Heaven 
 to die for him, and to purchase mankind that they 
 might be His treasures. I admire to see Thy cross in 
 every understanding/ Thy passion in every memoi7 
 Thy crown of thorns in every eye, and Thy bleeding 
 naked wounded body in every soul. Thy death liveth 
 in every memory, Thy crucified person is embalmed in 
 every affection. Thy pierced feet are bathed in every 
 one's tears, Thy blood aU droppeth on every soul: 
 Thou wholly communicatest Thyself to every soul in all 
 kingdoms, and art wholly seen in every saint, and 
 wholly fed upon by every Christian. It is my privilege 
 that I can enter with Thee into every soul, and in every 
 living temple of Thy manhood and Thy Godhead, 
 behold again, and enjoy Thy sjlory, ' 
 
 87 
 
 O how do Thine affections extend like the sunbeams 
 unto all stars in heaven and to aU the kingdoms in the 
 world. Thine at once enlighten both hemispheres : 
 quicken us with life, enable us to digest the nourishment 
 of our Souls, cause us to see the greatness of ournature, 
 the Love of God, and the joys of heaven : melt us into 
 tears, comfort and enflame us, and do aU in a celestial 
 
 65 
 
manner, that the Sun can do in a terrene and earthly. 
 O let me so long eye Thee, till I be turned into Thee, 
 and look upon me till Thou art formed in me, that I 
 may be a mirror of Thy brightness, an habitation of 
 Thy Love, and a temple of Thy glory. That all Thy 
 Saints might Hve in me, and I in them : enjoying all 
 their felicities, joys, and treasures. 
 
 88 
 
 O Thou Sun of Righteousness, eclipsed on the Cross, 
 overcast with sorrows, and crowned with the shadow 
 of death, remove the veil of Thy flesh that I may see 
 Thy glory. Those cheeks are shades, those limbs and 
 members clouds, that hide the glory of Thy mind, Thy 
 knowledge and Thy love from us. But were they 
 removed those inward excellencies would remain 
 invisible. As therefore we see Thy flesh with our 
 fleshly eyes, and handle Thy wounds with our bodily 
 senses, let us see Thy understanding with our under- 
 standings, and read Thy love with our own. Let our 
 souls have communion with Thy soul, and let the eye 
 of our mind enter into Thine. Who art Thou who 
 bleeding here causest the ground to tremble and the 
 rocks to rend, and the graves to open ? Hath Thy 
 death mfluence so high as the highest Heavens ? That 
 the Sun also moumeth and is clothed in sables ? Is 
 Thy spirit present m the temple, that the veil rendeth 
 in twain at Thy passion ? O let me leave Kings' Courts 
 to come unto Thee, I choose rather in a Cave to serve 
 66 
 
Thee, than on a throne to despise Thee. O my Dying 
 Gracious Lord, I perceive the virtue of Thy passion 
 everywhere : Let it. I beseech Thee, enter into my Soul, 
 and rent my rocky, stony heart, and tear the veil of my 
 flesh, that I may see into the Holy of Holies ! O 
 darken the Sun of pride and vain-glory. Yea, let the 
 sun itself be dark in comparison of Thy Love ! And 
 open the grave of my flesh, that my soul may arise to 
 praise Thee. Grant this for Thy mercy's sake. Amen ' 
 
 89 
 
 Is this He that was transfigured upon Mount Tabor ? 
 Pale, withered, extended, tortured, soiled with blood, 
 and sweat, and dust, dried, parched ! O sad, O dismal 
 spectacle ! All His joints are dissolved, all His blood 
 is shed, to the last drop, all His moisture is consumed ' 
 What is here but a heap of desolations, a deformed 
 carcase, a disfigured countenance! A mass of 
 miseries and silence, footsteps of innumerable suffer- 
 mgs ! Can this be a joy ? Can this be an entertain- 
 ment? Can this delight us? O Jesus, the more vile I here 
 behold Thee, the more I admire Thee. Into what low 
 abysses didst Thou descend, into what depths of misery 
 dost Thou now lie ! Oh what confusions, what stripes 
 and wounds, what desolations and deformities didst Thou 
 suffer for our sakes ! In aU the depths of Thy humili- 
 ation I here adore Thee ! I prize and desire always to 
 see those stripes and those deformities. It issweeter to be 
 with Thee in Thy sufferings, than with princes on their 
 
 67 
 
Thrones, and more do I rejoice with Thee in Thy 
 misery, than in all their solemnities. I tremble also to 
 see Thy condescencions, the great effects and ex- 
 pressions of Thy love ! Thou wast slain for me : and 
 shaU I leave Thy body in the field, O Lord ? ShaU I 
 go away and be merry, while the Love of my soul, and 
 my only Lover is dead upon the cross. Groans, here, m 
 the sight and apprehension of Thy love are beyond all 
 melody, and the solemn sorrows of a loving Soul, a 
 faithful Friend, a tender Spouse, a deep and compassion- 
 ate true Lover, beyond all the entertainments in the 
 world. Thine O Jesus will I ever be while I have any 
 Being. 
 
 90 
 
 This Body is not tne cloud, but the pillar assumed to 
 manifest His love unto us. In these shades doth this 
 sun break forth most oriently. In this death is His 
 love painted in most Hvely colours. God never shewed 
 Himself more a God than when He appeared man ; 
 never gained more glory than when He lost all glory : 
 was never more sensible of our sad estate, than when 
 He was bereaved of all sense. O let Thy goodness 
 shine in me ! I will love all, O Lord, by Thy grace 
 assisting as Thou dost : And in death itself will I find 
 life, and in conquest victory. This Sampson by dying 
 killed aU his enemies : and then carried the Gates of 
 Hell and Death away, when being dead, Himself was 
 borne to His grave. Teach me, O Lord, these mys- 
 68 
 
terious ascencions. By descending into Hell for the 
 sake of others, let me ascend into the glory of the 
 Highest Heavens. Let the fidelity and efficacy of my 
 love appear, in all my care and suffering for Thee, 
 
 91 
 
 O Jesu, Lord of Love and Prince of Life ! who even 
 being dead, art greater than all angels, cherubims and 
 men, let my love unto Thee be as strong as Death : 
 and so deep that no waters may be able to drown it. 
 O let it be ever endless and invincible ! O that I 
 could really so love Thee, as rather to suffer with 
 St. Anselm the pains of Hell than to sin against Thee. 
 O that no torments, no powers in heaven or earth, no 
 stratagems, no allurements might divide me from Thee. 
 Let the length and breadth and height and depth of my 
 love unto Thee be like Thine unto me. Let undrain- 
 able fountains, and unmeasurable abysses be hidden in 
 it. Let it be more vehement than flame, more abundant 
 than the sea, more constant than the candle in Aaron's 
 tabernacle that burned day and night. Shall the sun 
 shine for me ; and be a light from the beginning of the 
 world to this very day that never goeth out, and shall 
 my love cease or intermit, O Lord, to shine or burn ? 
 O let it be a perpetual fire on the altar of my heart, 
 and let my soul itself be Thy living sacrifice. 
 
 69 
 
92 
 
 It is an iuestlmable joy that I was raised out of 
 nothing to see and enjoy this glorious world : It is 
 a Sacred Gift whereby the children of men are made 
 my treasures, but O Thou who art fairer than the 
 children of men, how great and unconceivable is the 
 joy of Thy love ! That I who was lately raised out of 
 the dust, have so great a Friend, that I who in this life 
 am bom to mean things according to the world should 
 be called to inherit such glorious things in the way of 
 heaven : Such a Lord, so great a Lover, such heavenly 
 mysteries, such doings and such sufferings, with all the 
 benefit and pleasure of them in Thy intelligible king- 
 dom : it amazeth me, it transporteth and ravisheth me. 
 I will leave my father's house and come unto Thee ; 
 for Thou art my Lord, and I will worship Thee. That 
 all ages should appear so visibly before me, and all 
 Thy ways be so lively, powerful, and present with me, 
 that the land of Canaan should be so near, and all the 
 joys in heaven and earth be so sweet to comfort me ! 
 This, O Lord, declareth Thy wisdom, and sheweth Thy 
 power. But O the riches of thine infinite goodness in 
 making my Soul an interminable Temple, out of which 
 nothing can be, from which nothing is removed, to 
 which nothing is afar off ; but all things immediately 
 near, in a real, true, and lively manner. O the glory 
 of that endless life, that can at once extend to all 
 Eternity ! Had the Cross been twenty millions of ages 
 further, it had still been equally near, nor is it possible 
 
 70 
 
to remove it, for it is -vrith all distances in my under- 
 standing, and though it be removed many thousand- 
 millions of ages more is as dearly seen and appre- 
 hended. This soul for which Thou diedst, I desire to 
 know more perfectly, O my Saviour, that I may praise 
 Thee for it, and believe it worthy, in its nature, to be 
 an object of Thy love ; though unworthy by reason of 
 sin : and that I may use it in Thy service, and keep it 
 pure to Thy glory. 
 
 93 
 
 As my body without my Soul is a Carcase, so is my 
 soul without Thy Spirit, a chaos, a dark obscure heap of 
 empty faculties : ignorant of itself, unsensible of Thy 
 goodness, blind to Thy glory : dead in sins and tres- 
 passes. Having eyes I see not, having eyes I hear not, 
 having an heart I understand not the glory of Thy 
 works and the glory of Thy Kingdom. O Thou who 
 art the Root of my being, and the Captain of my salva- 
 tion, look upon me. Quicken me, O Thou life-giving and 
 quickening Seed. Visit me with Thy light and Thy 
 truth ; let them lead me to Thy Holy Hill and make 
 me to see the greatness of Thy love in all its excellen- 
 cies, effects, emanations, gifts and operations ; O my 
 Wisdom ! O my Righteousness, Sanctification and Re- 
 demption ; let Thy wisdom enlighten me, let Thy 
 knowledge illuminate me, let Thy blood redeem me, 
 wash me and clean me, let Thy merits justify me, O 
 Thou who art equal unto God, and didst suffer for me. 
 
 71 
 
Let Thy righteousness clothe me. Let Thy will im» 
 print the form of itself upon mme ; and let my will 
 become conformable to thine : that Thy will and mine, 
 may be united, and made one for evermore. 
 
 94 
 
 Thy will, O Christ, and Thy Spirit in essence are one. 
 As therefore Thy human will is conformable to Thy 
 Divine ; let my will be conformable to Thine. Thy 
 divine Will is all wisdom, goodness, holiness, glory, and 
 blessedness. It is all light and life and love. It ex- 
 tendeth to all things in heaven and earth. It illumi- 
 nateth all eternity, it beautifies the omnipresence of God 
 with glory without dimensions. It is infinite in great- 
 ness and magnifieth all that are united to it. Oh that 
 my will being made great by Thine, might become 
 divine, exalted, perfected ! O Jesu, without Thee I 
 can do nothing. O Thou in whom the fulness of 
 the Godhead dwelleth, I desire to learn of Thee, to be- 
 come in spirit like unto Thee. I desire not to learn of 
 my relations, acquaintance, tradesmen, merchants or 
 earthly princes to be like unto them ; but like unto 
 Thee, the King of Glory, and to those who are Thy 
 sons and friends in another World. Grant therefore, 
 O Thou of whom the whole family in heaven and earth 
 is named, that being strengthened with might by Thy 
 spirit in the inner man, I may be able to comprehend 
 with all Saints, what is the breadth and length and 
 depth and heighth, and to know that Love of Christ 
 71 
 
which passeth knowledge, that I may be filled with all 
 the fulness of God. 
 
 95 
 
 O Thou who ascendedst up on high, and ledst 
 captivity captive, and gavest gifts unto men, as after 
 Thy ascension into heaven Thou didst send Thy Holy 
 Spirit down upon Thine Apostles in the form of a 
 rushing mighty wind, and in the shape of cloven fiery 
 tongues ; send down the Holy Ghost upon me : 
 Breathe upon me, inspire me, quicken me, illuminate 
 me, enflame me, fill me with the Spirit of God ; that I 
 may overflow with praises and thanksgivings as they 
 did. Fill me with the riches of Thy glory, that Christ 
 may dwell in my heart by faith, that I being rooted and 
 grounded in Love may speak the wonderful Works of 
 God. Let me be alive unto them : let me see them all, 
 let me feel them all, let me enjoy them all : that I may 
 admire the greatness of Thy love unto my soul, and 
 rejoice in communion with Thee for evermore. How 
 happy, O Lord, am I, who am called to a communion 
 with God the Father, Son, and Holy Ghost, in all their 
 works and ways, in all their joys, in all their treasures, 
 in all their glory ! Who have such a Father, having in 
 Him the Fountain of ImmortaUty Rest and Glory, and 
 the joy of seeing Him creating all things for my sake ! 
 Such a Son, having in Him the means of peace and 
 felicity, and the joy of seeing Him redeeming my soul, 
 by His sufferings on the cross, and doing all things that 
 
 73 
 
pertain to my salvation between the Father and mc : 
 Such a Spirit and such a Comforter dwelling in me to 
 quicken, cnhghten, and enable me, and to awaken all 
 the powders of my soul that night and day the same 
 mind may be in me that was in Christ Jesus ! 
 
 96 
 
 O Thou who hast redeemed me to be a Son of God, 
 and called me from vanity to inherit all things, I praise 
 Thee, that having loved me and given Thyself for me. 
 Thou commandest us saying, As I have loved vou, so do 
 ve also love one another. Wherein Thou hast commanded 
 all men, so to love me, as to lay down their lives for 
 my peace and welfare. Since Love is the end for 
 which heaven and earth was made, enable me to see 
 and discern the sweetness of so great a treasure. And 
 since Thou hast advanced me into the Throne of God, 
 in the bosom of all Angels and men ; commanding them 
 by this precept, to give mc an union and communion 
 with Thee in their dearest affection ; in their highest 
 esteem ; and in the most near and inward room and 
 seat in their hearts ; give me the grace which Saint 
 Paul prayed for, that I may be acceptable to the Saints, 
 fill me with Thy Holy Spirit, and make my soul and 
 life beautiful, make me all wisdom goodness and love, 
 that I may be worthy to be esteemed and accepted of 
 them. That being delighted also with their felicity, I 
 may be crowned with Thine, and with their glory. 
 
 74 
 
97 
 
 O Jesu, who having prepared all the joys in heaven 
 and earth for me, and redeemed me to inherit Thy 
 Father's treasures ; hast prepared for me the most 
 glorious companions, in whose presence and society I 
 may enjoy them : I bless Thee for the communion of 
 Saints : and for Thy adorning the same, with all 
 manner of beauties, excellencies, perfections, and de- 
 lights. O what a glorious assembly is the Church of 
 the first-born, how blessed and divine ! "What perfect 
 lovers ! How great and honorable ! How wise ! How 
 sweet and delightful ! Every one being the end, every 
 one the King of Heaven ; every one the Son of God in 
 greatness and glory ; every one the entire and perfect 
 friend of all the residue ; every one the light and orna- 
 ment of Thy Kingdom ; every one Thy peculiar friend, 
 yet loving every one as Thy peculiar friend : and re- 
 joicing in the pleasures and delights of every one ! O 
 my God, make me one of that happy assembly. And 
 let me love every one for whom Christ died, with a 
 love as great and lively as His. That I may dwell in 
 Him, and He in me : and that v/e all may be made per- 
 fect in me, even as Thou, O Jesus, art in the Father, 
 and the Father is in Thee : that Thy love may be in us, 
 and Thou in me for evermore, 
 
 98 
 
 Wisely, O Jesu, didst Thou tell Thy disciples, when 
 Thou promisedst them the Comforter, that the world 
 
 75 
 
cannot receive the Spirit of Truth : because it seeth 
 Him not neither knoweth Him. But ye know Him, for 
 He dwelleth with you, and shall be in you. O let the 
 Spirit of Truth dwell with me, and then little matter 
 for any other comforter. When I see myself beloved 
 of the Father ; when I know the perfection of Thy love, 
 when the Father and the Son loveth me, and both 
 manifest themselves unto me ; when they are near 
 unto me and abide with me for ever and ever ; little 
 harm can death do, or sickness and poverty. I can 
 never be alone because the Father and Son are with 
 me. No reproaches can discomfort me, no enemies 
 can hurt me. O let me know Thee Thou Spirit of 
 Truth, be Thou always with me, and dwell within me. 
 How is it possible, but Thou shouldst be an infinite 
 Comforter ; who givest me a being as wide as eternity ; 
 a well-being as blessed as the Deity ; a temple of glory 
 in the omnipresence of God, and a light wherein to en- 
 joy the New Jerusalem ! An immovable inheritance, 
 and an everlasting Kingdom that cannot be shaken ! 
 Thou art He who shewest me all the treasures in 
 heaven and earth, who enablest me to turn afflictions 
 into pleasures, and to enjoy mine enemies : Thou en- 
 ablest me to love as I am beloved, and to be blessed in 
 God : Thou sealest me up unto the Day of Redemption, 
 and givest me a foretaste of heaven upon earth. Thou 
 art my God and my exceeding joy, my Comforter and 
 my strength for evermore. Thou representest all 
 things unto me, which the Father and the Son have 
 done for me. Thou fillest me with courage against all 
 76 
 
ssaults, and enablest me to overcome in all tempta- 
 tions ; Thou makest me immovable by the very trea- 
 sures and the joys which Thou showest to me. O 
 never leave me nor forsake me, but remain with me, 
 and be my comfort forever ! 
 
 99 
 
 Wisely doth St. john say. We are the Sons oj God; hut 
 the world knoweth us not because it knew Him not. He that 
 knoweth not the Spirit of God, can never know a Son 
 of God, nor what it is to be His child. He made us 
 the sons of God in capacity by giving us a power to see 
 Eternity, to survey His treasures, to love His children, 
 to know and to love as He doth, to become righteous 
 and holy as He is. The Holy Ghost maketh us the 
 Sons of God in act, when we are righteous as He is 
 righteous, and Holy as He is holy. "When we prize aU 
 the things in Heaven and Earth, as He prizeth Him, 
 and make a conscience of doing it as He doth after His 
 similitude ; then are we actually present with them, 
 and blessed in them, being righteous and holy as He is. 
 Then the Spirit of God dwelleth in us, and then are we 
 indeed the Sons of God, a chosen generation, a royal 
 priesthood, an Holy nation, a peculiar people, zealous 
 of good works, shewing forth the praises of Him, who 
 hath called us out of Darkness, into His marvellous 
 Light. 
 
 77 
 
100 
 
 Christ dwelling in our hearts by Faith is an Infinite 
 Mystery, which may thus be understood : An object 
 seen, is in the faculty seeing it, and by that in the Soul 
 of the seer, after the best of manners. Whereas there 
 are eight* manners of in-being, the in-being of an 
 object in a faculty is the best of all. Dead things are 
 in a room containing them in a vain manner ; unless 
 they are objectively in the Soul of a seer. The pleasure 
 of an en j oyer is the very end why things placed are in 
 any place. The place and the thing placed in it, being 
 both in the understanding of a spectator of them. 
 Things dead in dead place effect nothing. But in a 
 living Soul, that seeth their excellencies, they excite a 
 pleasure answerable to their value, a wisdom to 
 embrace them, a courage not to forsake them, a love of 
 their Donor, praises and thanksgivings ; and a great- 
 ness and a joy equal to their goodness. And thus all 
 ages are present in my soul, and all kingdoms, and God 
 blessed forever. And thus Jesus Christ is seen in me, 
 and dwelleth in me, when I believe upon Him. And 
 thus all Saints are in me, and I in them. And thus all 
 Angels and the Eternity and Infinity of God are in me 
 for evermore. I being the hving temple and compre- 
 hensor of them. Since therefore all other ways of In- 
 being would be utterly vain, were it not for this : And 
 the Kingdom of God (as our Saviour saith) is within 
 
 * This is apparently the author's word, but it may possibly 
 be read as " right." 
 
 78 
 
you, let us ever meditate and think on Him, that His 
 conception, nativity, life and death may be always 
 within us. Let heaven and earth, men and angels, God 
 and His creatures be always within us, that is in our 
 sight, in our sense, in our love and esteem : that in the 
 light of the Holy Ghost we may see the glory of His 
 Eternal Kingdom, and sing the song of Moses, and the 
 song of the Lamb saying. Great and marvellous are 
 Thy works. Lord God Almighty, just and true are Thy 
 ways, Thou King of Saints. 
 
 79 
 
THE SECOND CENTURY 
 
 THE Services which the world doth you, are trans- 
 cendent to all imagination. Did it only sustain your 
 body and preserve your life, and comfort your senses, 
 you were bound to value it as much as those services 
 were worth : but it discovers the being of God unto 
 you, it opens His nature, and shews you His wisdom, 
 goodness and power, it magnifies His love unto you, it 
 serves Angels and men for you, it entertains you with 
 many lovely and glorious objects, it feeds you with joys, 
 and becomes a theme that furnishes you with perpetual 
 praises and thanksgivings, it enflameth you with the 
 love of God, and in the link of your union and commu- 
 nion with Him. It is the temple wherein you are 
 exalted to glory and honour, and the visible porch or 
 gate of Eternity : a sure pledge of Eternal joys, to all 
 them that walk before God and are perfect in it. 
 
 80 
 
2 
 
 • If you desire directions how to enjoy it, place yourself 
 in it as if no one were created besides yourself, and 
 consider all the sei vices it doth even to you alone. 
 Prize those services with a joy answerable to the value 
 of them, be truly thankful, and as grateful for them, as 
 their merit deserves. And remember always how 
 great soever the world is, it is the beginning of Gifts, 
 the first thing which God bestows to every infant, by 
 the very right of his nativity. "Which because men are 
 blind, they cannot see, and therefore know not that 
 God is bountiful. From that first error they proceed 
 and multiply their mistaking all along. They know 
 not themselves or their own glory, they understand 
 not His commandments, they see not the sublimity of 
 righteous actions, they know not the beauty of Truth, 
 nor are acquainted with the glory of the Holy Scrip- 
 tures. 
 
 3 
 
 Till you see that the world is yours, you cannot 
 weigh the greatness of sin, nor the misery of your fall, 
 nor prize your redeemer's love. One would think 
 these should be motives sufficient to stir us up to the 
 contemplation of God's works, wherein all the riches 
 of His Kingdom will appear. For the greatness of sin 
 proceedeth from the greatness of His love whom we 
 have offended, from the greatness of those obligations 
 which were laid upon us, from the great blessedness 
 
 F 8i 
 
and glory of the estate wherein we were placed, none 
 of which can be seen, till Truth is seen, a great part of 
 which is, that the World is ours. So that indeed the 
 knowledge of this is the very real light, wherein all 
 mysteries are evidenced to us. 
 
 4 
 
 The misery of your fall ariseth naturally from the 
 greatness of your sin. For to sin against infinite love, 
 is to make oneself infinitely deformed : to be infinitely 
 deformed, is to be infinitely odious in His eyes who 
 once loved us with infinite love : to have sinned against 
 all obligations, and to have fallen from infinite glory 
 and blessedness is infinite misery : but cannot be seen, 
 till the glory of the estate from which we are fallen is 
 discerned. To be infinitely odious in His eyes who 
 mfinitely loved us, maketh us unavoidably miserable : 
 because it bereaveth us of the end for which we were 
 created, which was to enjoy His love : and of the end 
 also of all the creatures which were made only to mani- 
 fest .the same. For when we are bereaved of these, 
 we live to no purpose ; and having lost the end to 
 which we were created, our life is cumbersome and 
 irksome to us. 
 
 5 
 
 The counsel which our Saviour giveth in the Revela- 
 tion to the Church of Ephesus, is by all churches, and 
 by every Soul diligently to be observed : Remember 
 82 
 
from whence thou art fallen^ and repent. Which intimates 
 our duty of remembering our happiness in the estate ol 
 innocence. For without this we can never prize our 
 Redeemer's love : He that knows not to what he is 
 redeemed cannot prize the work of redemption. The 
 means cannot there be valued, where the end is 
 despised. Since therefore by the Second Adam, we 
 are restored to that we lost in the first : unless we 
 value that we lost in the first, we cannot truly rejoice 
 in the second. But when we do, then all things receive 
 an infinite esteem, and an augmentation infinitely 
 infinite, that follows after. Our Saviour's love. His 
 incarnation, His life and death. His resurrection. His 
 ascension into Heaven, His intercession for us being 
 then seen, and infinitely prized, in a glorious light : as 
 also our deliverance from Hell, and our reconciliation 
 unto God. 
 
 6 
 
 The consideration also of this truth, that the world 
 is mine, confirmeth my faith. God having placed the 
 evidences of Religion in the greatest and highest joys. 
 For as long as I am ignorant that the World is mine, 
 the love of God is defective to me. How can I believe 
 that He gave His Son to die for me, who having power 
 to do otherwise gave me nothing but rags and cottages ? 
 But when I see once that He gave Heaven and Earth 
 to me, and made me in His image to enjoy them in His 
 similitude, I can easily believe that He gave His Son 
 
 83 
 
also for me. Especially since He commanded aU 
 Angels and Men to love me as Himself : and so highly 
 honoreth me, that whatsoever is done unto me, He 
 accounteth done unto Him. 
 
 7 
 
 Place yourself therefore in the midst of the world as 
 if you were alone, and meditate upon all the services 
 which it doth unto you. Suppose the Sun were absent, 
 and conceive the world to be a dungeon of darkness 
 and death about you : you will then find his beams 
 more delightful than the approach of Angels : and 
 loath the abomination of that sinful blindness, whereby 
 you see not the glory of so great and bright a creature, 
 because the air is filled with its beams. Then you will 
 think that all its light shineth for you, and confess that 
 God hath manifested Himself indeed, in the preparation 
 of so divine a creature. You will abhor the madness 
 of those who esteem a purse of gold more than it. 
 Alas, what could a man do with a purse of gold in an 
 everlasting dungeon ? And shall we prize the sun less 
 than it, which is the light and fountain of all our 
 pleasures? You will then abhor the preposterous 
 method of those, who in an evil sense are blinded with 
 its beams, and to whom the presence of the light is the 
 greatest darkness. For they who would repine at God 
 without the sun, are unthankful, having it : and there- 
 fore only despise it, because it is created. 
 
 84. 
 
8 
 
 It raiseth corn to supply you with food, it melteth 
 waters to quench your thirst, it infuseth sense into all 
 your members, it illuminates the world to entertain you 
 with prospects, it surroundeth you with the beauty of 
 hills and valleys. It moveth and laboureth night and 
 day for your comfort and service ; it sprinkleth flowers 
 upon the ground for your pleasure ; and in all these 
 things sheweth you the goodness and wisdom of a God 
 that can make one thing so beautiful, delightful and 
 serviceable, having ordained the same to innumerable 
 ends. It concocteth minerals, raiseth exhalations, be- 
 getteth clouds, scndeth down the dew and rain and 
 snow, that refresheth and repaireth all the earth. And 
 is far more glorious in its diurnal motion, than if there 
 were two suns to make on either side a perpetual day : 
 the swiftness whereby it moves in twenty-four hours 
 about so vast an universe manifesteth the power and 
 care of a Creator, more than any station or quiet could 
 do. And producing innumerable effects it is more 
 glorious, than if miUions of Angels diversly did do 
 them. 
 
 9 
 
 Did the Sun stand still that you might have a 
 perpetual day, you would not know the sweetness of 
 repose : the delightful vicissitudes of night and day, 
 the early sweetness and spring of the morning, the 
 perfume and beauty in the cool of the evening, would 
 all be swallowed up in meridian splendour : all which 
 
 8s 
 
I 
 
 now entertain you witli delights. The antipodes would 
 be empty, perpetual darkness and horror there, and 
 the Works of God on the other side of the world in 
 vain. 
 
 10 
 
 "Were there two suns, that day might be alike in both 
 places, standing still, there would be nothing but 
 meridian splendour under them, and nothing but con- 
 tinual, morning in other places ; they would absume and 
 dry up all the moisture of the earth, which now is 
 repaired as fast as it decayeth : and perhaps when the 
 nature of the sun is knov/n, it is impossible there should 
 be two : At least it is impossible they should be more 
 excellent than this one ; that we might magnify the 
 Deity and rest satisfied in Him, for making the best of 
 all possible works for our enjoyment. 
 
 11 
 
 Had the Sun been made one infinite flame, it had been 
 worse than it is, for there had been no living ; it had 
 filled all space, and devoured all other things. So that 
 it is far better being finite, than if it were infinite. 
 Even as the sea within a finite shore 
 Is far the better 'cause it is no more. 
 
 Whence we may easily perceive the Divine Wisdom 
 bath achieved things more than infinite in goodness and 
 beauty, as a sure token of their perfect excellency. 
 86 
 
12 
 
 Entering thus far into the nature of the sun, we may 
 see a little Heaven in the creatures. And yet we shall 
 say less of the rest in particular : tho' every one in its 
 place be as excellent as it : and this without these can- 
 not be sustained. Were all the earth filthy mires, or 
 devouring quicksands, firm land would be an unspeak- 
 able treasure. Were it all beaten gold it would be of no 
 value. It is a treasure therefore of far greater value 
 to a noble spirit than if the globe of the earth were all 
 gold. A noble spirit being only that which can survey 
 it all, and comprehend its uses. The air is better being 
 a living miracle as it now is than if it were crammed 
 and filled with crowns and sceptres. The mountains 
 are better than solid diamonds, and those things which 
 scarcity maketh jewels (when you enjoy these) are 
 yours in their places. Why should you not render 
 thanks to God for them all ? You are the Adam or 
 the Eve that enjoy them. Why should you not exult 
 and triumph in His love who hath done so great things 
 for you ? Why should you not rejoice and sing His 
 praises ? Learn to enjoy what you have first, and 
 covet more if you can afterwards. 
 
 13 
 
 Could the seas serve you were you alone more than 
 now they do ? Why do you not render thanks for 
 them ? They serve you better than if you were in 
 them : everything serving you best in its proper place 
 
 87 
 
Alone you were lord over all : bound to admire His 
 eternal love who raised you out of nothing into this 
 glorious world which He created for you. To see 
 infinite wisdom goodness and power making the 
 heavens and the earth, the seas, the air, the sun and 
 stars ! What wonder, what joy, what glory, what 
 triumph, what delight should this afford ! It is more 
 yours than if you had been made alone. 
 
 14 
 
 The Sun is but a little spark of His infinite love : the 
 Sea is but one drop of His goodness. But what flames 
 of love ought that spark to kindle in your soul : what 
 seas of affection ought to flow for that drop in your 
 bosom ! The heavens are the canopy, and the earth is 
 the footstool of your throne : who reign in communion 
 with God : or at least are called so to do. How lively 
 should His divine goodness appear unto you ; how con- 
 tinually should it rest upon you ; how deeply should it 
 be impressed in you ! Verily its impressions ought to be 
 so deep, as to be always remaining, always felt, always 
 admired, always seen and rejoiced in. You are never 
 truly great till all the world is yours : and the goodness 
 of your Donor so much your joy, that you think upon 
 it all day long. "Which King David the Royal Man 
 well understood, when he said : My lip shall be filled 
 with Thy praise, and Thy honor all the day. I will make 
 nuntion cf Thy loving kindness in Thy Holy Temple. 
 
 88 
 
15 
 
 The world serves you, as in serving those cattle 
 which you feed upon, so in serving those men, that 
 build and plough, and plant, and govern for you. It 
 serves you in those that pray and adore, and praise for 
 you, that fill the world with beauty and virtue ; that 
 are made to love and honour you, to please and 
 advance you with all the services that the art of man 
 can devise. So that you are alone in the world, though 
 there are millions in it beside. You are alone to enjoy 
 and rejoice m all, being the adequate object of His 
 eternal love, and the end of all. Thus the world 
 serves to promote and advance you. 
 
 16 
 
 Those services are so great, that when you enter 
 into them, they are ample fields and territories of joy : 
 though on the outside they seem so contemptible, that 
 they promise nothing. The magnified pleasures of 
 this corrupted world, are like the Egyptian Temples in 
 old time, that were Magnifica in frontispicio Ridicula in 
 penetrali: They have a Royal frontispiece, but are 
 ridiculous when you come in. These hidden plea- 
 sures, because they are great, common, and simple, are 
 not understood. 
 
 17 
 
 Besides these immediate pleasures here beneath, 
 there are many sublime and celestial services which 
 
 89 
 
the world doth do. It is a glorious mirror wherein 
 you may see the verity of all religion : enjoy the 
 remainders of Paradise, and talk with the Deity. 
 Apply yourself vigorously to the enjoyment of it, for 
 in it you shall see the face of God, and by enjoying it, 
 be wholly converted to Him. 
 
 18 
 
 You shall be glorified, you shall live in communion 
 with Him, you shall ascend into the Throne of the 
 highest Heavens ; you shall be satisfied, you shall be 
 made greater than the Heavens, you shall be like Him, 
 when you enjoy the world as He doth ; you shall 
 converse with His wisdom, goodness, and power 
 above all worlds, and therefore shall know Him. To 
 know Whom is a sublime thing ; for it is Life Eternal. 
 
 19 
 
 They that quarrel at the manner of God's revealing 
 Himself are troubled because He is invisible. Yet is it 
 expedient that He should be so : for whatsoever is 
 visible is a body ; whatsoever is a body excludeth 
 other things out of the place where itself is. If God 
 therefore being infinite were visible He would make 
 it impossible for anything to have a being. Besides, 
 bulk as such in itself is dead. "Whatsoever is visible is 
 so in like manner. That which inspireth bulk with 
 motion, life, and sense is invisible i and in itself 
 90 
 
distinct from the bulk which it inspircth. Were God 
 therefore pure bulk, He could neither move, nor will, 
 nor desire anything ; but being invisible, He leaveth 
 room for and effecteth all things. He fiUeth nothing 
 with a bodily presence, but includeth all. He is pure 
 Life, Knowledge, and Desire, from which all things 
 flow : pure Wisdom, Goodness, and Love to which all 
 things return. 
 
 20 
 
 Hence we may know why God appeareth not in a 
 visible manner, is because He is invisible. Those who 
 are angry with the Deity for not showing Himself to 
 their bodily eyes are not displeased with the manner 
 of revelation, but that He is such a God as He is. But 
 though He is invisible, yet say they. He may assume a 
 body, and make Himself visible therein. We ask them 
 therefore what kind of body they desire, for if He 
 should take upon Himself a visible body, that body 
 must represent some of His perfections. What perfec- 
 tions then would they have that body to express| ? If His 
 infinity, that body then must be infinite. Upon which 
 the same absurdity would follow as before, for being 
 infinite it would exclude all Being beside out of place. 
 If His Eternity, that cannot by a body be represented. 
 Neither is any sense able to judge of infinity or eternity. 
 For if He should represent Himself by an infinite wall ; 
 sight being too short might apprehend itself defective, 
 and be assured that it could not apprehend the ends of 
 that wall ; but whether it had ends, which itself was 
 
not able to discern, it could not be satisfied. Would 
 you therefore have it to express some other of His 
 perfections ; as particularly that of His beauty ? 
 Beauty being a thing consisting of variety, that body 
 could not be one simple being, but must be sweetly 
 tempered of a manifold and delightful mixture of 
 figures and colours : and be some such thing as 
 Ezekiel saw in his vision. For uniform beauty the 
 Sun is the most delightful, yet is not that Sun the most 
 delightful thing that is possible. A body more beauti- 
 ful than it may be made. Suppose therefore the most 
 beautiful that is possible were created. What would 
 follow ? Being a silent and quiet object of the eye, 
 would be no more noted than if it had not a being, 
 The most beautiful object being always present, grows 
 common and despised. Even as a picture is at first 
 admired, but at length no more regarded than the bare 
 wall. Since therefore the most beautiful thing that is 
 possible, being always continued, would grow into 
 contempt ; how do we know, but the world is that 
 body, which the Deity hath assumed to manifest His 
 Beauty and by which He maketh Himself as visible, as 
 it is possible He should ? 
 
 21 
 
 When Amasis the King of Egypt sent to the wise 
 men of Greece, to know, Quid Pulcherrimuml upon 
 due and mature consideration they answered, The 
 World. The world certainly being so beautiful that 
 92 
 
nothing visible is capable of more. Were we to see it 
 only once, the first appearance would amaze us. But 
 being daily seen, we observe it not. Ancient philoso- 
 phers have thought God to be the Soul of the World. 
 Since therefore this visible World is the body of God, 
 not His natural body, but which He hath assumed ; let 
 us see how glorious His wisdom is in manifesting 
 Himself thereby. It hath not only represented His 
 infinity and eternity which we thought impossible to 
 be represented by a body, but His beauty also, His 
 wisdom, goodness, power, life and glory, His righteous- 
 ness, love, and blessedness : all which as out of a 
 plentiful treasury, may be taken and collected out of 
 this world. 
 
 First, His infinity ; for the dimensions of the world 
 are unsearchable. An infinite wall is a poor thing to 
 express His infinity. A narrow endless length is 
 nothing : might be, and if it were, were unprofitable. 
 But the world is round, and endlessly unsearchable 
 every way. What astronomer, what mathematician, 
 what philosopher did ever comprehend the measures 
 of the world ? The very Earth alone being round and 
 globous, is illimited. It hath neither walls nor preci- 
 pices, nor bounds, nor borders. A man may lose 
 himself in the midst of nations and kingdoms. And 
 yet it is but a centre compared to the universe. The 
 distance of the sun, the altitude of the stars, the wide- 
 ness of the heavens on every side passeth the reach of 
 sight, and search of the understanding. And whether 
 it be infinite or no, we cannot tell. The Eternity of 
 
 93 
 
God is so apparent in it, that the wisest of philosophers 
 thought the world eternal. We come into it, leave it, 
 as if it had neither beginning nor ending. Concerning 
 its beauty I need say nothing. No man can turn unto 
 it, but must be ravished with its appearance. Only 
 thus much, since these things are so beautiful, how 
 much more beautiful is the author of them ? "Which 
 was the note and observation of the wise man in the 
 Book of * * But the beauty of God is invisible, it is 
 all Wisdom, Goodness, Life and Love, Power, Glory, 
 Blessedness &c. How therefore shall these be ex- 
 pressed in a material world ? His wisdom is expressed 
 in manifesting His infinity in such a commodious 
 manner. He hath made a penetrable body in which 
 we may stand, to wit the air, and see the Heavens and 
 the regions of the Earth, at wonderful distances. His 
 goodness is manifest in making that beauty so delight- 
 ful, and its varieties so profitable. The air to breathe 
 in, the sea for moisture, the earth for fertility, the 
 heavens for influences, the Sun for productions, the 
 stars and trees wherewith it is adorned for innumerable 
 uses. Again His goodness is seen, in the end to which 
 He guideth all this profitableness, in making it service- 
 able to supply our wants, and delight our senses : to 
 enflame us with His love, and make us amiable before 
 Him, and delighters in His blessedness. God having 
 not only shewed us His simple infinity in an endless i 
 wall, but in such an illustrious manner, by an infinite 
 variety, that He hath drowned our understanding in a 
 * There is a blank here in the original MS. 
 
 94 
 
multitude of wonders : transported us with delights 
 and enriched us vith innumerable diversities of joys 
 and pleasures. The very greatness of our felicity 
 convinceth us that there is a God. 
 
 22 
 
 His power is evident by upholding it all. But how 
 shall His life appear in that which is dead ? Life is the 
 root of activity and motion. Did I see a man sitting in 
 a chair, as long as he was quiet, I could not tell but his 
 body was inanimate : but if he stirred, if he moved his 
 legs, or stretched forth his arms, if he breathed or 
 twinkled with his eyes, I could easily tell he had a soul 
 within him. Motion being a far greater evidence of 
 life, than all lineaments whatsoever. Colours and 
 features may be in a dead picture, but motion is always 
 attended with life. What shall I think therefore when 
 the winds blow, the seas roar, the waters flow, the 
 vapours ascend, the clouds fly, the drops of rain fall, 
 the stars march forth in armies, the sun runneth swiftly 
 round about the world ? Can all these things move so 
 without a life, or spring of motion ? But the wheels in 
 watches move, and so doth the hand that pointeth out 
 the figures : this being a motion of dead things. 
 Therefore hath God created living ones : that by 
 lively motions, and sensible desirss, we might be 
 sensible of a Deity. They breathe, they see, they feel, 
 they grow, they flourish, they know, they love. O 
 what a world of evidences ! We are lost in abysses, 
 
 95 
 
we now are absorpt in wonders, and swallowed up of 
 demonstrations. Beasts, fowls, and fishes teaching and 
 evidencing the glory of their creator. But these by an 
 endless generation might succeed each other from 
 everlasting. Let us therefore survey their order, and 
 see by that whether we cannot discern their governor. 
 The sun, and moon, and stars shine, and by shining 
 minister influences to herbs and flowers. These grow 
 and feed the cattle : the seas also and springs minister 
 unto them, as they do unto fowls and fishes. All 
 which are subservient unto man, a more noble creature 
 endued with understanding to admire his Creator. 
 Who bemg king and lord of this world, is able to prize 
 all in a reflexive manner, and render praises for all 
 with joy, living blessedly in the fruition of them. 
 None can question the being of a Deity but one that is 
 ignorant of man's excellencies, and the glory of his 
 dominion over all the creatures, 
 
 23 
 
 Above all, man discovereth the glory of God ; who 
 being himself Immortal, is the divinest creature. He 
 hath a dominion over all the rest, and God over him. 
 By him, the fountain of all these things is the end of 
 them : for he can return to their Author deserved 
 praises. Senses cannot resemble that which they 
 cannot apprehend ; nor express that which they cannot 
 resemble, but in a shady manner. But man is made in 
 the Image of God, and therefore is a mirror and 
 96 
 
representative of Him. And therefore in himself he 
 may see God. which is his glory and felicity. His 
 thoughts and desires can run out to everlasting. His 
 love can extend to all objects, his understanding is an 
 endless light, and can infinitely be present in all places 
 and see and examine all beings, survey the reasons 
 surmount the greatness, exceed the strength, contem- 
 plate the beauty, enjoy the benefit, and reign over all it 
 sees and enjoys like the Eternal Godhead. Here is an 
 invisible power, an indivisible omnipresence, a spiritual 
 supremacy, an inward, hidden, unknown being greater 
 than all, a sublime and sovereign creature meet to hve 
 m communion with God, in the fruition of them. 
 
 24 
 
 That you are a man should fill you with joys, and 
 make you to overflow with praises. The privilege of 
 your nature being infinitely infinite. And that the 
 world serves you in this fathomless manner, exhibiting 
 the Deity, and ministering to your blessedness, ought 
 daily to transport you with a blessed vision, into ravish- 
 ments and ecstasies. What knowledge could you have 
 had of God by an unprofitable wall though endless and 
 infinite? For though as things now are, nothing 
 can be, but it exhibits a Deity ; as the Apostle saith. By 
 things that are seen the invisible things of God are manifested, 
 even His power and Godhead, because everything is a 
 demonstration of His goodness and power; by its 
 existence and the end to which it is guided : yet an 
 
 97 
 
endless waU could never manifest His being, were it 
 present with you alone : for it would deny that infinity 
 by its unprofitableness, which it showeth by its end- 
 lessness. The true exemplar of God's infinity is that 
 of your understanding, which is a lively pattern and 
 idea of it It excludeth nothing, and containeth all 
 things, being a power that permitteth all objects to 
 be, and is able to enjoy them. Here is a profitable end- 
 lessness of infinite value, because without it infinite ]oys 
 and blessings would be lost, which by it are enjoyed. 
 How great doth God appear, in wisely preparing such 
 an understanding to enjoy His creatures ; such an end- 
 less, invisible, and mysterious receiver ! And how 
 blessed and divine are you, to whom God hath not 
 only simply appeared, but whom He hath exalted as an 
 Immortal King among all His creatures ! 
 
 25 
 
 You are able to see His righteousness, and blessed- 
 ness, and glory, which are invisible. Yea. which is 
 Tnf nitely more, to resemble and attain them to express 
 them in yourself, enjoying them and the similitude of 
 them No beast can see what righteousness is : nor is 
 any brute capable of imitating it. You are: being 
 admitted into the fellowship and order of Angels 
 Which have neither eyes nor ears, and yet see and 
 understand things, which are infinitely ^^^^^^'"^^^J^^ 
 sphere of senses. You are able to discern, that m all 
 these things He is Love to you ; and that Love is a 
 98 
 
fountain of infinite benefits, and doth all that is possible 
 for its beloved object. It endlessly desireth to delight 
 itself, and its delight is to magnify its beloved. You are 
 able to see the righteousness of Love in this. For in 
 doing the best of all possible things it is right wise to 
 itself and to all other beings. Right wise to itself in 
 glorifying itself in the best of manners, and to all other 
 things in making them most excellent. Right wise to 
 itself in preparing for itself the best of treasures, and to 
 its object in like manner, in making its beloved the 
 most blessed. Right wise unto itself, in satisfying 
 itself in its infinite desire of becoming delightful to its 
 object, in preparing for itself infinite pleasures, and in 
 making for itself the most delightful object that can 
 possibly be made. Right wise unto you, in making you 
 that object : and providing all the treasures of itself for 
 you, and making itself infinitely joyous and delightful 
 to you.— Nothing is so righteous, or right wise as Love 
 For by making itself glorious it becometh infinite : and 
 by lovmg its object infinitely it enableth itself to delight 
 mfmitely m its object's happiness : and wisely prepareth 
 mfmite treasures. Right wisely thereby at once 
 enriching itself and its object. So that you are able 
 evidently to discern that God is Love, and therein to 
 contemplate all His perfections. 
 
 26 
 
 You are able therein to see the infinite glory of your 
 high estate. For if God is Love, and Love be so rest- 
 
 99 
 
less a principle in exalting its object : and so secure 
 that it always promoteth and glorifieth and exalteth 
 itself thereby, where will there be any bounds in your 
 exaltation ? How dreadful, how amiable, how blessed, 
 how great, how unsearchable, how incomprehensible 
 must you be in your true real inward happiness ! The 
 object of Love is infinitely exalted. Love is infinitely 
 delightful to its object, God by all His works manifest- 
 eth Himself to be Love, and you being the end of them, 
 are evidently its object. Go where you will, here alone 
 shall you find your happiness. Contemplate therefore 
 the works of God, for they serve you not only in mani- 
 festing Him, but in making you to know yourself and 
 your blessedness. 
 
 27 
 
 As Love is righteous m glorifying itself and makmgits 
 object blessed : so is it in all its dealings and dispensa- 
 tions towards it. Having made it amiable, it cannot 
 but love it, which it is righteous in doing, for to love 
 what is lovely is a righteous thing. To make it infi- 
 nitely amiable is a righteous thing to infinite Love : 
 and to love it infinitely, being infinitely amiable. For 
 thereby infinite Love doth right to itself and its measure : 
 yea, to itself and its object. To tender what is ami- 
 able is a righteous thing : to hurt it is evil. Love 
 therefore is infinitely righteous in being infinitely tender 
 of its object's welfare : and in hating infinitely the sin 
 of hurting it. It is righteous in commandmg others to 
 
 100 
 
 i 
 
promote it, and in punishing those that injure or offend 
 it. And thus have you a Gate, in the prospect even of 
 this world, whereby you may see into God's Kingdom. 
 For by His works you see that God is Love, and by 
 His Love see the nature of all righteousness opened and 
 unfolded : with the ground and foundations of rewards 
 and pimishments. 
 
 28 
 
 But God being infinite is infinitely righteous. His 
 love therefore is righteous to itself and all its works as 
 well as its object. To itself in requiring that it be infi- 
 nitely esteemed, of which it is mfinitely desirous. The 
 contemners of it therefore it infinitely punisheth. To 
 its works not only in making them the best that may 
 be, but in requiring an exact and due esteem, from the 
 enjoyers of them. Is not Love jealous of the honour 
 of its gifts ? Doth not a contempt of its presents, re- 
 bound upon itself ? The world therefore serveth you 
 abundantly in teaching you your duty. They daily cry 
 in a living manner, with a silent and yet most loud 
 voice, We are all His gifts : We are tokens and 
 presents of His Love. You must therefore esteem us 
 according to the beauty and worth that is in us, and the 
 Love from whence we came. Which to do, is certainly 
 the most blessed thing in all worlds, as not to do it 
 is most wicked and most miserable. 
 
 lOI 
 
" 29 
 
 Love further manifests itself in joining righteousness 
 and blessedness together : for wherein can Love appear 
 more than in making our duty most blessed. Which 
 here is done by making obedience the fruition of one's 
 blessedness. God cannot therefore but be infinitely 
 provoked, when we break His laws. Not only because 
 Love is jealous and cruel as the grave, but because also 
 our duty being so amiable, which it imposeth on us 
 with infinite obligations, they are all despised : His Love 
 itself, our most beautifitl duty and all its obligations. 
 So that His wrath must be very heavy, and His indigna- 
 tion infinite. 
 
 30 
 
 Yet Love can forbear, and Love can forgive, though 
 it can never be reconciled to an unlovely object. And 
 hence it is that though you have so little considered 
 the Works of God, and prized His Love, yet you are 
 permitted to live : and live at ease, and enjoy your 
 pleasure. But Love can never be reconciled to an 
 unlovely object, and you are infinitely unlovely by 
 despising God and His Love so long. Yea, one act 
 only of despite done to the smallest creature made you 
 infinitely deformed. What shall become of you there- 
 fore since God cannot be reconciled to an ugly object ? 
 Verily you are in danger of perishing eternally. He can- 
 not indeed be reconciled to an ugly object as it is ugly, 
 but as it is capable of being otherwise He may. He can 
 
 102 
 
never therefore be reconciled to your sin, because sin 
 itself is incapable of being altered : but He may be 
 reconciled to your person, because that maybe restored : 
 and, which is an infinite wonder, to greater beauty and 
 splendour than before. 
 
 31 
 
 By how much the greater His love was, by so much 
 the greater may His sorrow be at the loss of His object : 
 and by so much the greater His desire also of its re- 
 storation. His Love therefore being infinite, may do 
 infinite things for an object infinitely valued. Being 
 infinite in Wisdom, it is able also to devise a way inscrut- 
 able to us, whereby to sever the sin from the sinner . 
 and to satisfy its righteousness in punishing the trans- 
 gression, yet satisfy itself in saving the transgressor : 
 And to purge away the dross and incorporated filth 
 and leprosy of sin : restoring the Soul to its primitive 
 beauty, health, and glory. But then it doth this at an 
 infinite expense, wherein also it is more delighted, and 
 especially magnified, for it giveth Another equally dear 
 unto itself to suffer in its stead. And thus we come 
 again by the Works of God to our Lord JESUS 
 CHRIST. 
 
 32 
 
 Whoever suffereth innocently and justly in another's 
 stead, must become a surety by his voluntary act. 
 And this an Angel or a Cherubim might have done. 
 
 103 
 
He might also perhaps have suffered an infinite 
 punishment in the removal of that Love of God which 
 he infinitely prized : and perhaps also he might have 
 paid an obedience which he owed not. For the 
 Angels are bound to love God with all their might, and 
 men as themselves, while they are innocent : and to 
 live by loving them in their blessedness and glory ; 
 yet they are not bound by virtue of this law to die for 
 men being wicked and deformed ; and therefore in 
 undertaking this might have iindertaken more than 
 was their duty : and perhaps loving God infinitely, 
 (had they seen His love to man) they would. Yea, 
 perhaps also they might have suffered in our nature ; 
 and been able to have sustained infinite wrath ; which 
 are all the conditions usually reckoned up and 
 numbered by Divines, as requisite in a Mediator and 
 Redeemer of others. For they might have been 
 hypostatically united to our nature, and though they 
 were creatures, yet Almighty Power can sustain a 
 creature under as great a punishment as Almighty 
 Pov/er can inflict. Almighty Power upholding it being 
 like the nether millstone, and Almighty Power 
 punishing like the upper millstone, between which 
 two it is infinitely tormented. We must therefore 
 search higher into the causes of our Saviour's prela- 
 tion above them. 
 
 33 
 
 One great cause why no Angel was admitted to this 
 office, was because it was an honour infinitely too 
 104 
 
great and sublime for them, God accounting none but 
 His own Son worthy of that dignity. Wherefore, it is 
 written, no man taketh this honour to himself hct He 
 that is called of God, as was Aaron. Neither did Jesus 
 (though He were the Son of God) make Himself an 
 High Priest, but He that said unto Him, Thoti art 
 a priest for ever after the order of Afelchisedec. Nor yet was 
 it forced or imposed upon Him, but He voluntarily 
 undertook it. For which cause God hath highly 
 exalted Him, and given Him a name which is above 
 every name in Heaven and Earth, because being in 
 the form of God, he 'thought it not robbery to be 
 equal with God, yet took upon Him the form of 
 a servant, and being found in the fashion of a man 
 would humble Himself to the Death of the Cross for 
 our sakes. 
 
 Where we learn several strange and admirable 
 things : First, how high an honour it is to suffer for 
 God in this world : Secondly, in what an infinite 
 dignity man is exalted for whom God counted none 
 worthy to suffer but His own Son : And thirdly the 
 equity of God's proceeding in chastising another for 
 our sins : (against the Socinians who, being blind in 
 this mystery, are the enemies of our Saviour's Deity 
 in this world.) For had He imposed this task upon 
 one that was unwilling, it had been injustice ; had He 
 imposed it upon one that was unable to perform it, it 
 had been folly : had He imposed it upon any one to 
 his harm, cruelty ; but laying it upon one that was 
 willing and able, to His highest benefit, it was right- 
 
cousness, wisdom, and glory. All mercy goodness an 
 love on every side. 
 
 34 
 
 How vile are they, and blind and ignorant, that will 
 not see every one to be the heir of the world, for whose 
 sake all this was done ! He that spared not His own 
 Son but gave Him up for us all, how shall He not with 
 Him also freely give us all things ? Is not he an object 
 of infinite Love for whom our Saviour died ? Shall not 
 all things in Heaven and Earth serve him in splendour 
 and glory, for whom the Son of God came down to 
 minister in agonies and sufferings ? O here contem- 
 plate the glory of man, and his high exaltation in the 
 Throne of God. Here consider how you are beloved, 
 and be transported with excess of joy at this wonderful 
 mystery. Leave the trash and vanities of the world, to 
 live here in communion with the blessed Trinity. 
 Imitate St. Paul who counted all things but dross and 
 dung, for the excellency of the knowledge of God in 
 Christ. And thus the "Works of God serve you in 
 teaching you the knowledge of our Lord and Saviour. 
 
 35 
 
 Another reason for which our Redemption was denied 
 to Angels and reserved only to be wrought by our 
 Saviour, is the dignity of Man \ for the redemption of their 
 Soul is precious and it ceaseth for ever. None of them can b) 
 io6 
 
any means redeem him, nor give to God a ransom for 
 him. Having sinned, he must be clothed in the right- 
 eousness of God or perish for ever. All the Angels 
 and Cherubims in Heaven, though their righteousness 
 should be imputed to him could not justify him. No 
 created righteousness is able to cover him, the exceed- 
 ing glory of his primitive estate being so great, that it 
 made his sin infinitely infinite. 
 
 36 
 
 Yet further, another reason why this office was dele- 
 gated to none of them, was this : — He that died for us 
 must by his own merits save us. Being therefore our 
 Saviour was to merit for us, by His own actions, it was 
 necessary that He should be such an one, who, by His 
 own power, could sustain infinite punishments, and 
 offer them up to God on our behalf with infinite Love as 
 a voluntary obedience. Which only Christ was able to 
 do out of the treasury of His own fullness. For the 
 divine essence in Him could overcome infinite punish- 
 ments, and infinitely love the Inflicter of them : with- 
 out any repining, despondency, or hatred, returned for 
 the same. Where it is curious to observe, how fully 
 our Saviour satisfied for us. We hated God when He 
 loved us : our Saviour not only loved God, while God 
 loved Him ; but loved Him also with infinite love, 
 even while He expressed hatred against Him, 
 
 107 
 
37 
 
 Finally another reason was the dignity of our 
 Saviour's person, who, being infinitely more excellent 
 than all Angels, was, in His condescentions infinitely 
 more acceptable. Which excellency both of His person 
 and condescention is not a little magnified by His Eter- 
 nity. By His sufferings He brought in eternal right- 
 eousness. That He should stoop down for our sakes 
 was infinitely meritorious. And since the Will before 
 God is the Highest Deed : accepting this from all 
 Eternity, it is as if from all Eternity He had suffered 
 for us. His love to God and man, in this Act was 
 infinite and eternal. And therefore is it said, that He 
 through the Eternal Spirit, offered up Himself a sacri- 
 fice to God for us. His Eternal Spirit from ever- 
 lasting offered up itself, when He said, Lo, I come: 
 in the volume of the Book is it ivritten of me: to do Thy zviU, 
 O God : and He offered up Himself through the Eternal 
 Spirit in time when He was slain upon the Cross. Now 
 no creature can offer up itself eternally, because it was 
 not from everlasting. Nor can anything work Eternal 
 Righteousness for us, but God alone. 
 
 38 
 
 How then should we be saved ? since eternal right- 
 eousness must be paid for our temporal iniquity : 
 since one must suffer by His own strength on our 
 behalf ; and out of His own fullness defray our debt of 
 infinite charity, and that in the midst of sufferings ; 
 10.8 
 
which no Angel or Seraphin is able : Since He must 
 pay an obedience which He did not owe : both in lov- 
 ing men when themselves wei'e hateful, and in loving 
 God when He was hated of Him : since none but God 
 could do this, and it was inconvenient for God to do it : 
 whither shall we fly for refuge ? Verily, we are in a 
 great strait : but in the midst of these exigencies Love 
 prepareth for itself an offering. One mighty to save, 
 concerning whom it is written, This day have I begotten 
 Thee, 
 
 39 
 
 God by loving begot His Son. For God is Love, and 
 by loving He begot His Love. He is of Himself, and 
 by loving He is what He is, INFINITE LOVE. God 
 is not a mixt and compounded Being, so that His Love 
 is one thing and Himself another : but the most pure 
 and simple of all Beings, all Act, and pure Love in the 
 abstract. Being Love therefore itself, by loving He 
 begot His Love. Had He not Loved, He had not been 
 what He now is, The God of Love, the most righteous 
 of all beings, in being infinitely righteous to Himself, 
 and all. But by loving He is infinitely righteous to 
 Himself and all. For He is of Himself, Infinitely 
 Blessed and most Glorious ; and all His creatures are 
 of Him, in whom they are infinitely delighted and 
 Blessed and Glorious, 
 
 109 
 
40 
 
 In all Love there is a love begetting, and a love 
 begotten, and a love proceeding. Which though they 
 are one in essence subsist nevertheless in three several 
 manners. For love is benevolent affection to another : 
 Which is of itself, and by itself relateth to its object. 
 It floweth from itself and resteth in its object. Love 
 proceedeth of necessity from itself, for unless it be of 
 itself it is not Love. Constraint is destructive and 
 opposite to its nature. The Love from which it flow- 
 eth is the fountain of Love. The Love which streameth 
 from it, is the communication of Love, or Love com- 
 mtinicated. The Love which resteth in the object is 
 the Love which streameth to it. So that in all Love, 
 the Trinity is clear. By secret passages without 
 stirring it proceedeth to its object, and is as powerfully 
 present as if it did not proceed at all. The Love that 
 lieth in the bosom of the Lover, being the love that is 
 perceived in the spirit of the Beloved : that is, the same 
 in substance, tho' in the manner of substance, or 
 subsistence, different. Love in the bosom is the 
 parent of Love, Love in the stream is the effect of Love, 
 Love seen, or dwelling in the object proceedeth from 
 both. Yet are all these, one and the ^elf-same Love : 
 though three Loves. 
 
 41 
 
 Love in the fountain and Love in the stream are both 
 the same. And therefore are they both equal in Time 
 no 
 
and Glory. For love commumcateth itself : And 
 therefore love in the fountain is the very love com- 
 municated to its object. Love in the fountain is love 
 in the stream, and love in the stream equally glorious 
 with love in the fountain. Though it streameth to its 
 object it abideth in the lover, and is the love of the 
 lover. 
 
 42 
 
 Where Love is the Lover, Love streaming from the 
 Lover, is the Lover ; the Lover streaming from himself, 
 and existing in another Person. 
 
 43 
 
 This Person is the Son of God : who as He is the 
 "Wisdom of the Father, so is He the Love of the Father, 
 For the Love of the Father is the Wisdom of the Father. 
 And this Person did God by loving us, beget, that He 
 might be the means of all our glory. 
 
 44 
 
 This Person differs in nothing from the Father, but 
 only in this that He is begotten of Him, He is Eternal 
 with the Father, as glorious and as intelligent. He is 
 of the same mind in everything in all worlds, loveth 
 the same objects in as infinite a measure. Is the means 
 by which the Father loveth, acteth, createth, redeemeth, 
 governeth, and perfecteth all things. And the means 
 
 IM 
 
also by which we see and love the Father : our strength 
 and our eternity. He is the Mediator between God 
 and His creatures. God therefore being willing to 
 redeem us by His own blood, (Acts 20) by Him 
 redeemed us, and in His person died for us. 
 
 45 
 
 How wonderful is it that God by being Love should 
 prepare a Redeemer to die for us? But how much more 
 wonderful, that by this means Himself should be, and 
 be God by being Love ! By this means also He ref ineth 
 our nature, and enableth us to purge out the poison 
 and the filthy plague of Sin. For love is so amiable 
 and desirable to the Soul that it cannot be resisted. 
 Love is the Spirit of God. In Himself it is the Father, 
 or else the Son, for the Father is in the Son, and the 
 Son is in the Father : In us it is the Holy Ghost. The 
 Love of God being seen, being God in us : Purify- 
 ing, illuminating, strengthening, and comforting the 
 soul of the seer. For God by shewing communi- 
 cateth Himself to men and angels. And when He 
 dwelleth in the soul, dwelleth in the sight. And when 
 He dwelleth in the sight achieving all that love can do 
 for such a soul. And thus the world serveth you as it 
 is a mirror wherein you contemplate the Blessed 
 Ti-inity. For it plainly sheweth that God is Love, and 
 in His being Love you see the unity of the Blessed 
 Trinity, and a glorious Trinity in the Blessed Unity. 
 
46 
 
 In all Love there is some Producer, some Means, and 
 some End : all these being internal in the thing itself. 
 Love loving is the Producer, and that is the Father : 
 Love produced is the Means, and that is the Son : 
 For Love is the means by which a lover loveth. The 
 End of these Means is Love : for it is love by lovincf : 
 and that is the Holy Ghost. The End and the Pro- 
 ducer being both the same, by the Means attained. 
 For by loving Love attaineth itself and being. The 
 Producer is attained by loving, and is the End of 
 Himself. That Love is the end of itself, and that God 
 loveth that He might be Love, is as evident to him that 
 considers spiritual things, as the Sun. Because it is 
 impossible there should be a higher end, or a better 
 proposed. What can be more desirable than the most 
 delightful operation ; what more eligible, than the 
 most glorious being ; what further can be proposed 
 than the most blessed and perfect life ? Since God 
 therefore chooseth the most perfect life, what can be 
 more perfect than that life and that Being which is at 
 once the Fountain, and the End of all things ? There 
 being in it the perpetual joy of giving and receiving 
 infinite treasures. To be the Fountain of joys and 
 blessings is delightful. And by being Love God is the 
 Fountain of all worlds. To receive all and to be the 
 End of all is equally delightful, and by being Love God 
 receiveth, and is the End of all. For all the benefits 
 that are done unto all, by loving all, Himself receiveth: 
 
 H 113 
 
What good could Heaven and Earth do Him, were it 
 not for His Love to the children of men ? By being 
 what He is, which is Love unto all, He enjoyeth all. 
 
 47 
 
 What life can be more pleasant, than that which is 
 delighted in itself, and in all objects ; in which also all 
 objects infinitely dehght ? What life can be more 
 pleasant, than that which is blessed in all, and glorious 
 before all ? Now this life is the life of Love. For 
 this end therefore did He desire to Love, that He 
 might be Love. Infinitely delightful to all objects, 
 infinitely delighted in all, and infinitely pleased m 
 Himself, for being infinitely delightful to all, and 
 delighted in all. All this He attaineth by Love. For 
 Love is the most delightful of all employments. All 
 the objects of Love are deUghtful to it, and Love is 
 delightful to all its objects. Well then may Love be 
 the end of loving, which is so complete. It being a 
 thing so delightful, that God infinitely rejoiceth m 
 Himself for being Love. And thus you see how God 
 is the end of Himself. He doth what He doth, that He may 
 be what He is: Wise and glorious and bountiful and 
 blessed in being Perfect Love. 
 
 48 
 
 Love is so divine and perfect a thing, that it is 
 worthy to be the very end and being of the Deity. It is 
 
 114 
 
His goodness, and it is His glory. We therefore so 
 vastly delight in Love, because all these excellencies 
 and all other whatsoever lie within it. By Loving a 
 Soul does propagate and beget itself. By Loving it 
 does dilate and magnify itself. By Loving it does 
 enlarge and delight itself. By Loving also it delighteth 
 others, as by Loving it doth honour and enrich itself. 
 But above all by Loving it does attain itself. Love 
 also being the end of Souls, which are never perfect 
 till they are in act what they are in power. They 
 were made to love, and are dark and vain and com- 
 fortless till they do it. TiU they love they are idle or 
 mis-employed. Till they love they are desolate ; with- 
 out their objects, and narrow and httle, and dishonour- 
 able : but when they shine by Love upon all objects, 
 they are accompanied with them and enlightened by 
 them. Till we become therefore all Act as God is, we 
 can never rest, nor ever be satisfied. 
 
 49 
 
 Love is so noble that it enjoyeth others' enjoyments, 
 delighteth in giving all unto its object, and in seeing all 
 given to its object. So that whosoever loveth all man- 
 kind, he enjoyeth all the goodness of God to the whole 
 world : and endeavoureth the benefit of Kingdoms and 
 Ages, with all whom He is present by Love, which is 
 the best manner of presence that is possible. 
 
 115 
 
50 
 
 God is present by Love alone. By Love alone He is 
 great and glorious. By Love alone He liveth and 
 f eeleth in other persons. By Love alone He enjoyeth all 
 the creatures, by Love alone He is pleasing to Himself, 
 by love alone He is rich and blessed. O why dost not 
 thou by Love alone seek to achieve all these, by Love 
 alone attain another self, by Love alone live in others, by 
 Love attain thy glory ? The Soul is shrivelled up and 
 buried in a grave that does not Love. But that which 
 does love wisely and truly is the joy and end of all the 
 world, the King of Heaven, and the Friend of God, the 
 shining Light and Temple of Eternity : The Brother 
 of Christ Jesus, and one Spirit with the Holy Ghost. 
 
 51 
 
 Love is a far more glorious Being than flesh and 
 bones. If thou wilt it is endless, and infinitely more 
 sweet than thy body can be to thee and others. Thy 
 body is confined, and is a dull lump of heavy clay, by 
 which thou art retarded, rather than dost move : It 
 was given thee to be a lantern only to the candle of 
 Love that shineth in thy Soul ; by it thou dost see and 
 feel and eat and drink : but the end of all is that thou 
 mightest be as God is : a joy and blessing by bemg 
 Love. Thy Love is iUimited. Thy Love can extend to 
 all objects. Thy Love can see God and accompany 
 His Love throughout all Eternity. Thy Love is 
 infinitely profitable to thyself and others. To thyself, 
 
 u6 
 
for thereby mayest thou receive infinite good things : 
 To others, for thereby thou art prone to do infinite 
 good to all. Thy body can receive but few pleasures. 
 Thy Love can feed upon all : take into itself all worlds, 
 and all Eternities above all worlds and all the joys of 
 God before and after. Thy flesh and bones can do but 
 little good : nor that httle unless as by Love it is 
 inspired and directed. A poor carcase thy body is ; but 
 love is delightful and profitable to thousands, O live 
 therefore by the more noble part. Be hke Him who 
 baptizeth with fire. Feel thy spirit, awaken thy Soul, 
 be an enlarged Seraphim, an infinite Good, or hke unto 
 Him. 
 
 52 
 
 The true WAY v/e may go unto His Throne, and can 
 never exceed, nor be too high. All hyperboles arc but 
 little pigmies, and diminutive expressions, in comparison 
 of the Truth. All that Adam could propose to himself 
 or hope for was laid up in store for him, in a better 
 way than he could ask or think : but in seeking for it a 
 false way he lost all ; what he had in hope, and what 
 he had in fruition. To be as God< we are prompted to 
 desire by the instinct of nature. And that we shall be 
 by Loving all that He doth. But by loving Him what, 
 O what, shall we be ? By loving Him according to the 
 greatness of His love unto us, according to His amiable- 
 ness, as we ought, and according to the obligations that 
 lie upon us, we shall be no man can devise what. We 
 shall love Him infinitely more than ourselves, and 
 
 117 
 
'1 
 
 therefore live infinitely more in Him than in ourselves ; 
 and be infinitely more delighted with His Eternal 
 Blessedness than our own. "We shall infinitely more 
 delight * than ourselves. All worlds, all Angels, 
 all men, all kingdoms, all creatures will be more ours 
 in Him than in ourselves : so will His Essence and 
 Eternal Godhead. Oh Love what hast Thou done ! 
 
 53 
 
 And He will so love us, when all this beauty of Love 
 is within us, that though we by our love to Him seem 
 more blessed in His blessedness than He, He is infinitely 
 more blessed than we even in our blessedness. 
 We being so united to each other by living in each 
 other that nothing can divide us for evermore. 
 
 54 
 
 Love is infinitely delightful to its object, and the 
 more violent the more glorious. It is infinitely high, 
 nothing can hurt it. And infinitely great in all extremes 
 of beauty and excellency. Excess is its true modera- 
 tion : Activity its rest : and burning fervency its only 
 refreshment. Nothing is more glorious, yet nothing 
 more humble. Nothing more precious, yet nothing 
 more cheap. Nothing more familiar, yet nothing so 
 inaccessible. Nothing more nice, yet nothing more 
 laborious. Nothing more liberal, yet nothing more 
 • There is a word here which I cannot decipher. 
 
 U8 
 
covetous. It doth all things for its object's sake, yet it 
 is the most self-ended thing in the whole world ; for of 
 all things in nature it can least endure to be displeased. 
 Since therefore it containeth so many miracles it may 
 well contain this one more, that it maketh every one 
 greatest, and among lovers every one is supreme and 
 sovereign. 
 
 55 
 
 God by Love wholly ministereth to others, and yet 
 wholly ministereth to Himself, Love having this wonder 
 in it also, that among innumerable millions, it maketh 
 every one the sole and single end of all things : It 
 attaineth all unattainables ; and achieveth impossibles, 
 that is, seeming impossibles to our inexperience, and 
 real impossibles to any other means or endeavours. 
 For indeed it maketh every one more than the end of 
 all things : and infinitely more than the sole supreme 
 and sovereign of all. For it maketh him so first in 
 himself : and then in all. For while all things in 
 Heaven and Earth fall out after my desire, I am the 
 end and sovereign of all : which conspiring always to 
 crown my friends with glory and happiness, and 
 pleasing all in the same manner whom I love as my- 
 self : I am in every one of them the end of all things 
 again : being as much concerned in their happiness as 
 my own. 
 
 119 
 
56 
 
 By Loving a Soul does propagate and beget itself, 
 because before it loved it lived only in itself : after it 
 loved, and while it loveth it liveth in its object. Nay, 
 it did not so much as live in itself, before it loved. 
 For as the sun would be unseen, and buried in itself, 
 did it not scatter, and spread abroad its beams, by 
 which alone it becometh glorious : so the Soul without 
 extending, and living in its object, is dead within itself : 
 An idle chaos of Wind and confused powers, for which 
 when it loveth, it gaineth Three Subsistences in itself 
 by the Act of Loving : A glorious Spirit that abideth 
 within, a glorious Spirit that floweth in the stream : A 
 glorious Spirit that resideth in the object. Insomuch 
 that now it can enjoy a sweet communion with itself : 
 in contemplating what it is in itself, and to its object. 
 
 57 
 
 Love is so vastly delightful in the Lover, because it 
 is the communication of His Goodness. For the natu- 
 ral end of Goodness is to be enjoyed : it desireth to be 
 another's happiness. Which Goodness of God is so 
 deeply implanted in our natures, that we never enjoy 
 ourselves but when we are the joy of others. Of all 
 our desires the stron'gest is to be good to others. We 
 delight in receiving, more in giving. We love to be 
 rich, but then it is that we thereby might be more 
 greatly delightful. Thus we see the seeds of Eternity 
 sparkling in our natures. 
 
 120 
 
58 
 
 Love is so vastly delightful to Him that is Beloved, 
 because it is the fountain of all affections, services, and 
 endeavours ; a spring of honour and liberality, and a 
 secure pledge of future benefits. It is the sole title by 
 which we reign in another's bosom, and the only throne 
 by which we are exalted, The body and soul of him 
 that loves is his that is beloved. What then can Love 
 deny ? All greatness, power and dominion, befalleth 
 him that is beloved, in the Soul that loveth him. So 
 that while all the glorious creatures in all worlds love 
 you, you reign in all Souls, are the image of God, and 
 exalted like God in every bosom. 
 
 59 
 
 Though no riches follow, yet we are all naturally 
 delighted with Love : both for what we receive, and 
 for what we give. "When we are beloved we receive 
 the quintessence and glory of another's Soul, the End 
 of Heaven and Earth, the cream and flower of all 
 perfections, the tribute of God Almighty, peace and 
 welfare, pleasure and honour, help and safety, all in 
 readiness. And something infinitely more, and which 
 we are not able to express. When we are beloved, we 
 attain the End of riches in an immediate manner, and 
 having the end need not regard the means. For the 
 end of riches is that we may be beloved. We receive 
 power to see ourselves amiable in another's soul ; and 
 to delight and please another person. For it is impossible 
 
to delight a luke-warm person, or an alienated affection 
 with giving crowns and sceptres, so as we may a 
 person that violently loves us with our very presence 
 and affections. 
 
 60 
 
 By this we may discern what strange power God 
 hath given to us by loving us infinitely. He giveth us 
 a power more to please Him, than if we were able to 
 create worlds and present them unto Him 
 
 61 
 
 How happy we are that we may live in all, as well 
 as one ; and how all-sufficient Love is, we may see by 
 this : The more we live in all, the more we live in 
 one. For while He seeth us to live in all, we are a 
 more great and glorious object unto Him ; the more we 
 are beloved of all, the more we are admired by Him ; 
 the more we are the joy of all, the more blessed we 
 are to Him. The more blessed we are to Him, the 
 greater is our blessedness. We are all naturally ambi- 
 tious of being magnified in others, and of seeming great 
 in others. Which inclination was implanted in us that 
 our happiness might be enlarged by the multitude of 
 spectators. 
 
 62 
 
 Love is the true means by which the world is enjoyed : 
 Our love to others, and others' love to us. We ought 
 
 122 
 
therefore above all things to get acquainted with the 
 nature of Love. For Love ia the root and foundation 
 of nature : Love is the Soul of Life and Crown of 
 rewards. If we cannot be satisfied in the nature of 
 Love we can never be satisfied at all. The very end 
 for which God made the world, was that He might 
 manifest His Love. Unless therefore we can be 
 satisfied with His Love so manifested, we can never be 
 satisfied. There are many glorious excellencies in the 
 material World, but without Love they are all abortive. 
 We might spend ages in contemplating the nature of 
 the sun, and entertain ourselves many years with the 
 beauty of the stars, and services of the sea : but the 
 Soul of Man is above all these, it comprehendeth all 
 ages in a moment ; and unless it perceive something 
 more excellent, is very desolate. All worlds being but 
 a silent wilderness, without some living thing more 
 sweet and blessed after which it aspireth. Love in 
 the fountain, and love in the end is the glory of the 
 world and the Soul of Joy. Which it infinitely prc- 
 ferreth above all worlds, and delighteth in, and loveth 
 to contemplate, more than all visible beings that are 
 possible. So that you must be sure to see causes 
 wherefore infinitely to be delighted with the Love of 
 God, if ever you would be happy. 
 
 63 
 
 See causes also wherefore to be delighted in your 
 love to men, and in the love of men to you. For the 
 
 123 
 
world serves you to this end, that you might love 
 them and be beloved of them. And unless you are 
 pleased with the end for which the world serves you, 
 you can never be pleased with the means leading to 
 that end. Above all things therefore contemplate the 
 glory of loving men, and of being Veloved of them. 
 For this end our Saviour died, and for this end He 
 came into the world, that you might be restored from 
 hatred, which is the greatest misery. From the hatred 
 of God and men which was due for sin, and from the 
 misery of hating God and men ; for to hate and 
 be hated is the greatest misery. The necessity of 
 hating God and men being the greatest bondage that 
 Hell can impose. 
 
 64 
 
 When you love men, the world quickly becomctli 
 yours : and yourself become a greater treasure than 
 the world is. For all their persons are your treasures, 
 and all the things in Heaven and Earth that serve them, 
 are yours. For those are the riches of Love, which 
 minister to its Object. 
 
 65 
 
 You are as prone to love, as the sun is to shine ; it being 
 the most delightful and natural employment of the Soul 
 of Man : without which you are dark and miserable. 
 Consider therefore the extent of Love, its vigour and ex- 
 cellency, For certainly he that delights not in Love 
 
makes vain the umvcrsc, and is of necessity to himself 
 the greatest burden. The whoie world ministers to 
 you as the theatre of your Love. It sustains you and 
 all objects that you may continue to love them. With- 
 out which it were better for you to have no being. Life 
 without objects is sensible emptiness, and that is a 
 greater misery than Death or Nothing, Objects with- 
 out Love are a delusion of life. The Objects of Love 
 are its greatest treasures : and without Love it is im- 
 possible they should be treasures. For the Objects 
 which we love are the pleasing Objects, and delightful 
 things. And whatsoever is not pleasing and delightful 
 to you can be no treasure : nay it is distasteful, and 
 worse than nothing, since we had rather it should have 
 no being. 
 
 66 
 
 That violence wherewith sometimes a "man doteth 
 upon one creature, is but a little spark of that love, even 
 towards all, which lurketh in his nature. We are made 
 to love, both to satisfy the necessity of our active nature, 
 and to answer the beauties in every creature. By Love 
 our Souls are married and soldcr'd to the creatures : 
 and it is our Duty like God to be united to them all. 
 We must love them infinitely, but in God, and for God : 
 and God in them : namely all His excellencies mani- 
 fested in them. When we dote upon the perfections and 
 beauties of some one creature, we do not love that too 
 much, but other things too little. Never was anything in 
 this world loved too much, but many things have been 
 loved in a false way : and all in too short a measure. 
 
 US 
 
67 
 
 Suppose a river, or a drop of water, an apple or a sand, 
 an ear of corn, or an herb : God knoweth infinite ex- 
 ellencies in it more than we : He seeth how it 
 relateth to angels and men ; how it proceedeth from the 
 most perfect Lover to the most perfectly Beloved ; how 
 it representeth all His attributes ; how it conduceth in 
 its place, by the best of means to the best of ends : and 
 for this cause it cannot be beloved too much. God the 
 Author and God the End is to be beloved in it ; Angels 
 and men are to be beloved in it ; and it is highly to be 
 esteemed for all their sakes. O what a treasure is every 
 sand when truly understood ! Who can love anything 
 that God made too much ? What a world would this be, 
 were everything beloved as it ought to be ! 
 
 68 
 
 Suppose a curious and fair woman. Some have seen 
 the beauties of Heaven in such a person. It is a vain 
 thing to say they loved too much. I dare say there are 
 ten thousand beauties in that creature which they have 
 not seen. They loved it not too much, but upon false 
 causes. Nor so much upon false ones, as only upon 
 some little ones. They love a creature for sparkling 
 eyes and curled hair, lily breasts and ruddy cheeks : 
 which they should love moreover for being God's 
 Image, Queen of the Universe, beloved by Angels, re- 
 deemed by Jesus Chiist, an heiress of Heaven, and 
 126 
 
temple of the Holy Ghost : a mine and fountain of all 
 virtues, a treasury of graces, and a child of God. But 
 these excellencies are unknown. They love her perhaps, 
 but do not love God more : nor men as much : nor 
 Heaven and Earth at all. And so, being defective 
 to other things, perish by a seeming excess to that. 
 We should be all Life and Mettle and Vigour and Love 
 to everything ; and that would poise us. I dare con- 
 fidently say that every person in the whole world 
 ought to be beloved as much as this : And she if there 
 be any cause of difference more than she is. But God 
 being beloved infinitely more, will be infinitely more 
 our joy, and our heart will be more with Him, so that 
 no man can be in danger by loving others too much, 
 that loveth God as he ought. 
 
 69 
 
 The sun and stars please me' in ministering to you. 
 They please me in ministering to a thousand others as 
 well as you. And you please me because you can live 
 and love in the Image of God : not in a blind and 
 brutish manner, as beasts do ; by a mere appetite and 
 rude propensity, but witla a regulated well-ordei'ed 
 Love, upon clear causes, and with a rational affection, 
 guided to divine and celestial ends. Which is to love 
 with a Divine and Holy Love, Glorious and Blessed. 
 We are all prone to love, but the art lies in managing 
 our love : to make it truly amiable and proportionable. 
 To love for God's sake, and to this end, that we maybe 
 
 127 
 
well-pleasing unto Him : to love with a design to imitate 
 Him, and to satisfy the principles of intelligent nature, 
 and to become honorable, is to love in a Blessed and 
 Holy manner, 
 
 70 
 
 In one soul we may be entertained and taken up 
 with innumerable beauties. But in the Soul of Man 
 there are innumerable infinities. One soul in the im- 
 mensity of its intelligence, is greater and more excellent 
 than the whole v/orld. The Ocean is but the drop of 
 a bucket to it, the Heavens but a centre, the Sun ob- 
 scurity, and all Ages but as one day. It being by its 
 understanding a Temple of Eternity, and God's omni- 
 presence, between which and the whole world there is 
 no proportion. Its Love is a dominion greater than 
 that which Adam had in Paradise : and yet the 
 fruition of it is but solitary. We need spectators, and 
 other diversities of friends and lovers, in whose souls 
 we might likewise dwell, and with whose beauties we 
 might be crowned and entertained. In all whom we 
 can dwell exactly, and be present with them fully. 
 Lest therefore the other depths and faculties of our 
 souls should be desolate and idle, they also are created 
 to entertain us. And as in many mirrors we are so 
 many other selves, so are we spiritually multiplied 
 when we meet ourselves more sweetly, and live again 
 in other persons. 
 
 128 
 
71 
 
 Creatures are multiplied, that our treasures may be 
 multiplied, and their places enlarged, that the terri- 
 tories of our joys might be enlarged. With all which 
 our souls may be present in immediate manner. For 
 since the Sun which is a poor little dead thing, can at 
 once shine upon many kingdoms, and be wholly 
 present, not only in many cities and realms upon earth, 
 but in all the stars in the firmament of Heaven ; surely 
 the soul which is a far more perfect sun, nearer unto 
 God in excellency and nature, can do far more. But 
 that which of all wonders is the most deep and incred- 
 ible is, that a soul, whereas one would think it could 
 measure but one soul, which is as large as it : can ex- 
 ceed that, and measure all souls, wholly and fully. 
 This is an infinite wonder indeed. For admit that the 
 powers of one soul were fathomless and infinite : are 
 not the powers so also of another ? One would think 
 therefore that one soul should be lost in another: 
 and that two souls should be exactly adequate. Yet 
 indeed my soul can examine and search all the cham- 
 bers and endless operations of another : being prepared 
 to see innumerable millions. 
 
 72 
 
 Here is a glorious creature ! But that which maketh 
 the wonder infinitely infinite, is this : That one soul 
 which is the object of mine, can see all souls, and all 
 the secret chambers, and endless perfections in every 
 
 I I2y 
 
soul : yea, and all souls with all their objects in every 
 soul : Yet mine can accompany all these in one soul : 
 and without deficiency exceed that soul and accompany 
 all these in every other soul. Which shows the work of 
 God to be deep and infinite. 
 
 73 
 
 Here upon Earth perhaps where our estate is imper- 
 fect this is impossible : but in Heaven where the soul is 
 all Act it is necessary : for the soul is there all that it 
 can be : Here it is to rejoice in what it may be. Till 
 therefore the mists of error, and clouds of ignorance, 
 that confine this sun be removed, it must be present in 
 all kingdoms and ages virtually, as the Sun is by night, 
 if not by clear sight and love, at least by its desire. 
 "Which are its influences and its beams, working in a 
 latent and obscure manner on earth, above in a strong 
 and clear. 
 
 74 
 
 The world serveth you therefore, in maintaining all 
 people in all kingdoms, which are the Father's trea- 
 sures, and your as yet invisible joys, that their multitudes 
 at last may come to Heaven, and make those innumer- 
 able thousands, whose hosts and employments will be 
 your joy. Whose order, beauty, melody, and glory 
 will be your eternal delights. And of whom you have 
 many a sweet description in the Revelation. These 
 are they of whom it is said : After this I beheld^ and lo, a 
 great multitude which no man could number, of all nations 
 130 
 
and kindred and people and tongues stood be/ore the Throne 
 and before the Lamb, clothed with white robes and palms in 
 their hands, and they cried with a loud voice, saying. Salva- 
 tion to our God which sitteth upon the Throne, and to the 
 Lamb : of which it is said, They fell down before ilie Lamb, 
 having every one of them harps and golden vials full of odors 
 which are the prayers of the Saints, and they sung a new song 
 saying Thou art worthy to take the Book, and to open the 
 Seals tliereof : for Thou wast slain, and hast redeemed us to 
 God by Thy blood, out of every kindred, and tongue, and 
 people, and nation, and hast made us unto our God Kings 
 and Priests. Of whom it is said, / saw a sea of glass, 
 and they that had gotten the victory over the Beast standing 
 on it, and they sing the song of Moses the servant of God, 
 and the song of the Lamb, saying, Great and marvellous are 
 Thy works. Lord God Almighty, Just and true are Thy ways 
 Thou King of Saints. Who shall not fear Thee, O Lord, 
 and glorify Thy name. For Thou only art Holy ; for all 
 Nations shall come and worship before Thee, because Thy 
 judgments are made manifest. 
 
 75 
 
 That all the powers of your Soul shall be turned into 
 Act in the Kingdom of Heaven is manifest by what 
 Saint John writeth, in the Isle Patmos : And I beheld and 
 I heard the voice of many Angels round about the throne : and 
 the Beasts and the Elders, and the number of them was ten 
 thousand times ten thotisand, and thousands of thousands: 
 Saying, with a loud voice, Worthy is the Lamb that was 
 
 131 
 
slaitty to receive power^ and ric'hes, and wisdom, and strength 
 and honour, and glory, ajid blessing, And every creature 
 which is in Heaven and on Earth, and under the earth, and 
 such as are in the Sea, And all that are in them, heard I 
 saying, Blessing, and Honour, and Glory, and Power, be 
 unto Him that sitteth upon the Throne and unto the Lamb 
 for ever and ever. 
 
 16 
 
 These things shall never be seen with your bodily 
 eyes, but in a more perfect manner. You shall be 
 present with them in your understanding. You shall 
 be in them to the very centre and they in you. As 
 light is in a piece of crystal, so shall you be with every 
 part and excellency of them. An Act of the under- 
 standing is the presence of the Soul, which being no 
 body but a living Act, is a pure spirit and mysteriously 
 fathomless in its true dimensions. By an act of the 
 understanding therefore be present now with all the 
 creatures among which you live ; and hear them in their 
 beings and operations praising God in an heavenly 
 manner. Some of them vocally, others in their minis- 
 try all of them naturally and continually. We infin- 
 itely wrong ourselves by laziness and confinement. 
 All creatures in all nations, and tongues, and people 
 praise God infinitely ; and the more, for being your sole 
 and perfect treasures. You are never what you ought 
 till you go out of yourself and walk among them. 
 
 i3» 
 
77 
 
 Were all your riches here in some little place : all 
 other places would be empty. It is necessary therefore 
 for your contentment and true satisfaction, that your 
 riches be dispersed everywhere. Whether is more 
 delightful ; to have some few private riches in one, and 
 all other places void ; or to have all places everywhere 
 filled with our proper treasures ? Certainly to have 
 treasures in all places. For by that means we are 
 entertained everywhere with pleasures, are everywhere 
 at home honored and delighted, everywhere enlarged 
 and in our own possessions. But to have a few riches 
 in some narrow bounds, though we should suppose a 
 kingdom full, would be to have our delights limited, 
 and infinite spaces dark and empty, wherein we might 
 wander without satisfaction. So that God must of 
 necessity to satisfy His love give us infinite treasures. 
 And we of necessity seek for our riches in all places. 
 
 78 
 
 The Heavens and the Earth serve you, not only in 
 shewing unto you your Father's Glory, as all things 
 without you are your riches and enjoyments, but as 
 within you also, they magnify, beautify and illuminate 
 your soul. For as the Sun-beams illuminate the air 
 and all objects, yet are themselves also illuminated by 
 them, so fareth it with the powers of your soul. The 
 rays of the sun carry light in them as they pass through 
 the air, but go on in vain till they meet an object : and 
 
 133 
 
there they are expressed. They illuminate a mirror, 
 and are illuminated by it. For a looking-glass without 
 them would be in the dark, and they without the glass 
 unperceived. There they revive and overtake them- 
 selves, and represent the effigies from whence they 
 came ; both of the sun and heavens, and trees and 
 mountains, if the glass be seated conveniently to receive 
 them. Which were it not that the glass were present 
 there, one would have thought even the ideas of them 
 absent from the place. Even so your soul in its rays 
 and powers is unknown : and no man would believe it 
 present everywhere, were there no objects there to be 
 discerned. Your thoughts and inclinations pass on 
 and are unperceived, but by their objects are discerned 
 to be present : being illuminated by them. For they 
 are present with them and active about them. They 
 receive and feel themselves, and by those objects live 
 in employment, being turned into the figure and idea 
 of them. For as light varieth upon all objects whither 
 it Cometh, and returneth with the form and figure of 
 them : so is the soul transformed into the Being of its 
 object. Like light from the Sun, its first effigies is 
 simple life, the pure resemblance of its primitive foun- 
 tain, but on the object which it meeteth it is quickly 
 changed, and by understanding becometh all Things. 
 
 79 
 
 Objective treasures are always delightful : and 
 though we travail endlessly, to see them all our own 
 *34 
 
is infinitely pleasant : and the further we go the more 
 delightful. If they are all ours wholly and solely, and 
 yet nevertheless every one's too, it is the most delight- 
 ful accident that is imaginable, for thereby two 
 contrary humours are at once dehghted, and two 
 inclinations, that are both in our natures, yet seem 
 contradictory, are at once satisfied. The one is the 
 avaricious humour and love of propriety, whereby we 
 refer all unto ourselves and naturally desire to have all 
 alone in our private possession, and to be the alone 
 and single end of all things. This we perceive our- 
 selves because all universally and everywhere is ours. 
 The other is the communicative humour that is in us, 
 whereby we desire to have companions in our enjoy- 
 ments to tell our joys, and to spread abroad our 
 delights, and to be ourselves the joy and delight of 
 other persons. For thousands enjoy all as well as we, 
 and are the end of all : and God communicateth all to 
 them as well as us. And yet to us alone, because He 
 communicateth them to us, and maketh them our rich 
 and glorious companions : to whom we may tell our 
 joys, and be blessed again. How much ought we to 
 praise God, for satisfying two such insatiable humours 
 that are contrary to each other ! One would think it 
 impossible that both should be pleased, and yet His 
 Divine Wisdom hath made them helpful and perfective 
 to each other. 
 
 135 
 
80 
 
 Infinite Love cannot be expressed in finite room : but 
 must have infinite places wherein to utter and shew 
 itself. It must therefore fill all Eternity and the 
 Omnipresence of God with joys and treasures for my 
 fruition. And yet it must be expressed in a finite room 
 by making me able in a centre to enjoy them. It must 
 be infinitely exprest in the smallest moment by making 
 me able in every moment to see them all. It is both 
 ways infinite, for my Soul is an infinite sphere in a 
 centre. By this way you know that you are infinitely 
 beloved : God hath made your spirit a centre in 
 eternity comprehending all, and filled all about you in 
 an endless manner with infinite riches : which shine 
 before you and surround you with Divine and Heavenly 
 enjoyments. 
 
 81 
 
 Few will believe the soul to be infinite : yet Infinite* 
 is the first thing which is naturally known. Bounds 
 and limits are discerned only in a secondary manner. 
 Suppose a man were born deaf and blind. By the 
 very feeling of his soul, he apprehends infinite about 
 him, infinite space, infinite darkness. He thinks not of 
 wall and limits till he feels them and is stopped by 
 them. That things are finite therefore we learn by 
 our senses. But infinity we know and feel by our 
 souls : and feel it so naturally, as if it were the very 
 * (?) Infinity. 
 
 136 
 
essence and being of the soul. The truth of it is, it is 
 individually in the soul : for God is there, and more 
 near to us than we are to ourselves. So that we 
 cannot feel our souls, but we must feel Him, in that 
 first of properties, infinite space. And this we know so 
 naturally, that it is the only primo et necessario 
 cognitum in rerim natural of all things the only first 
 and most necessarily known. For we can unsuppose 
 Heaven, and Earth and annihilate the world in our 
 imagination, but the place where they stood will remain 
 behind, and we cannot unsuppose or annihilate that, do 
 what we can. Which without us is the chamber 
 of our infinite treasures, and within us the repository 
 and recipient of them. 
 
 82 
 
 What shall we render unto God for this infinite 
 space in our understandings ? Since in giving us 
 this He hath laid the foundation of infinite blessedness, 
 manifested infinite love, and made us in capacity 
 infinite creatures. In this He hath glorified and 
 gratified infinite goodness ; exerted infinite power : and 
 made Himself thereby infinitely delightful, and infinitely 
 great, in being Lord and Upholder of such infinite 
 creatures. For being wholly everywhere. His omni- 
 presence was wholly in every centre : and He could do 
 no more than that would bear : Communicate Himself 
 wholly in every centre. His nature and essence being 
 the foundation of His power, and of our happiness : of 
 
 137 
 
His glory and our greatness : of His goodness, and our 
 satisfaction. For we could never believe that He 
 loved us infinitely unless He exerted all His power. 
 For Kara Avvafxiv is one of the principal properties of 
 Love : as well as iKdvov (vena. To the utmost of its 
 power, as well as for His sake. 
 
 83 
 
 He therefore hath not only made us infinite treasures 
 only in extent : and souls infinite to see and enjoy 
 them, which is to measure and run parallel with them : 
 but in depth also they are everywhere infinite being 
 infinite in excellency. And the soul is a miraculous 
 abyss of infinite abysses, an undrainable ocean, an 
 unexhausted fountain of endless oceans, when it will 
 exert itself to fill and fathom them. For if it were 
 otherwise man is a creature of such noble principles 
 and severe expectations, that could he perceive the 
 least defect to be in the Deity, it would infinitely dis- 
 please him : The smallest distaste, spreading hke a 
 cloud from a hand over all the Heavens. Neither will 
 any pretence serve the turn to cover our cowardice, 
 which we call modesty, in not daring to say or expect 
 this of the Deity. Unless we expect this with infinite 
 ardency, wc are a lazy kind of creatures good for 
 nothing. 'Tis man's holiness and glory to desire 
 absolute perfection in God, with a jealousy and care 
 infinitely cruel : for when we so desire it, that without 
 this we should be infinitely displeased, and altogether 
 138 
 
lost and desperate for ever: finding God to have 
 exceeded all our desires : it becometh the foundation 
 of infinite Love. In the fruition of the fruits of which 
 we are to live in communion with Him for evermore. 
 
 84* 
 
 Your soul being naturally very dark, and deformed 
 and empty when extended through infinite but empty 
 space, the world serves you in beautifying and filling 
 it with amiable ideas ; for the perfecting of its stature in 
 the eye of God. For the thorough understanding of 
 which you must know, that God is a being whose 
 power from all Eternity was prevented with Act. 
 And that He is one infinite Act of KNOWLEDGE and 
 WISDOM, which is infinitely beautified with many con- 
 sequences of Love &c. Being one Act of Eternal 
 Knowledge, He knows all which He is able to know, all 
 objects in all worlds being seen in His understanding, 
 His greatness is the presence of His soul with all 
 objects in infinite spaces : and His brightness the light 
 of Eternal Wisdom. His essence also is the Light of 
 Things. For He is all eye and all ear. Being there- 
 fore perfect, and the mirror of all perfection, He hath 
 commanded us to be perfect as He is perfect. And we 
 are to grow up into Him till we are filled with the ful- 
 
 * Between 83 and 84 in the original MS. the following is 
 written : 
 
 Space perfects its stature Affections its colors 
 Objects its lineaments Actions its graces. 
 
 139 
 
ness of His Godhead. We arc to Ite conformed to the 
 Image of His glory : till we become the resemblance of 
 His great exemplar. Which we then are, when our 
 power is converted into Act, and covered with it, we 
 being an Act of KNOWLEDGE and WISDOM as He 
 is : When our Souls are present with all objects, and 
 beautified with the ideas and figures of them all. For 
 then shall we be MENTES as He is MENS. We 
 being of the same mind with Him who is an infinite 
 eternal mind. As both Plato and Cato with the Apostle, 
 term Him. 
 
 Si Deus est Animus sit pura Mente Colendus. 
 If God, as verses say, a Spirit be 
 We must in Spirit like the Deity 
 Become : we must the Image of His mind 
 And union with it, in our Spirit find. 
 
 Heaven and Earth, Angels and Men, God and all 
 things must be contained in our souls, that we may be- 
 come glorious personages, and like unto Him in all our 
 actions. 
 
 85 
 
 You know that Love receives a grandeur of value 
 and esteem from the greatness of the person, from 
 whom it doth proceed. The love of a King is naturally 
 more delightful than the love of a beggar : the love of 
 God more excellent than the love of a King. The love 
 of a beautiful person is more pleasing than that of one 
 140 
 
deformed. The love of a wise man is far more precious 
 than the love of a fool. When you are so great a 
 creature as to fill ages and kingdoms with the beauty 
 of your soul, and to reign over them like the Wisdom 
 of the Father filling Eternity with Light and Glory, 
 your love shall be acceptable and sweet and precious. 
 The world therefore serveth you, not only in furnishing 
 you with riches, and making you beautiful, and great 
 and wise, v/hen it is rightly used : but in doing that 
 which doth infinitely concern you, in making your love 
 precious. For above all things in all worlds you 
 naturally desire most violently that your love should 
 be prized : and the reason is, because that being the 
 best thing you can do or give, all is worthless that you 
 can do besides : and you have no more power left to be 
 good, or to please, or to do anything, when once your 
 love is despised, 
 
 86 
 
 Since therefore Love does all it is able, to make itself 
 accepted, both in increasing its own vehemence, and in 
 adorning the person of the Lover : as well as in offering 
 up the most choice and perfect gifts, with what care ought 
 you to express your love in beautifying yourself with 
 this wisdom, and in making your person acceptable ? 
 Especially since your person is the greatest gift your 
 love can offer up to God Almighty. Clothe yourself 
 with Light as with a garment, when you come before 
 Him : put on the greatness of Heaven and Earthi adorn 
 
 141 
 
yourself with the excellencies of God Himself. When 
 you prepare yourself to speak to Him, be all the know- 
 ledge and light you are able, as great, as clear, and as 
 perfect as is possible. So at length shall you appear 
 before God in Sion : and as God converse with God for 
 evermore. 
 
 87 
 
 God hath made it easy to convert our soul into a 
 Thought containing Heaven und Earth, not that it 
 should be contemptible because it is easy : but done 
 because it is Divine. "Which Thought is as easily 
 abolished, that by a perpetual influx of life it may be 
 maintained. If He would but suspend His power, no 
 doubt but Heaven and Earth would straight be 
 abolished, which He upholds in Himself as easily and 
 as continually as we do the idea of them in our own 
 mind. Since therefore all things depending so continu- 
 ally upon His care and love, the perpetual influx of 
 His almighty power is infinitely precious and His 
 Life exercised incessantly in the manifestation of 
 Eternal Love, in that every moment throughout all 
 generations He continueth without failing to uphold 
 all things for us, we likewise ought to show our infinite 
 love by upholding Heaven and Earth, Time and 
 Eternity, God and all things in our Souls, without 
 wavering or intermission : by the perpetual influx of 
 our life. To which we are by the goodness of all things 
 infinitely obliged. Once to cease is to draw upon our- 
 142 
 
selves infinite darkness, after we have begun to be so 
 illuminated : for it shows a forgetfulness and defect in 
 love, and it is an infinite wonder that we are afterward 
 restored. 
 
 88 
 
 [This number is omitted in the original MS.] 
 89 
 
 Being that we are here upon Earth turmoiled with 
 cares, and often shaken with winds and by disturbances 
 distracted : it is the infinite Mercy of God that we are 
 permitted to breathe and be diverted. For all the 
 things in Heaven and Earth attend upon us while we 
 ought to answer and observe them, by upholding their 
 beauty v/ithin : But we are spared and God winketh at 
 our defect, all the World attending us while we are 
 about some little trifling business. But in the Estate of 
 Glory the least intermission would be an eternal 
 apostacy : But there by reason of our infinite union 
 with God it is impossible. 
 
 90 
 
 "We could easily show that the idea of Heaven and 
 Earth in the Soul of Man, is more precious with God 
 than the things themselves and more excellent in nature. 
 Which because it will surprise you a little, I will. 
 What would Heaven and Earth be worth, were there 
 no spectator, no enjoyer ? As much therefore as the end 
 
 H3 
 
is better than the means, the thought of the >)(rorld 
 whereby it is enjoyed is better than the World. So is 
 the idea of it in the Soul of Man, better than the ^Xrorld 
 in the esteem of God : it being the end of the World, 
 without which Heaven and Earth would be in vain. It 
 is better to you, because by it you receive the World, 
 and it is the tribute you pay. It more immediately 
 beautifies and perfects your nature. How deformed 
 would you be should all the World stand about you and 
 you be idle : Were you able to create other worlds, 
 God had rather you should think on this. For there- 
 by you are united to Him. The sun in your eye is as 
 much to you as the sun in the heavens. For by this 
 the other is enjoyed. It would shine on all rivers, 
 trees, and beasts in vain to you could you not think 
 upon it. The sixn in your understanding illuminates 
 your soul, the sun in the heavens enlightens the hemi- 
 sphere. The world within you is an offering returned, 
 which is infinitely more acceptable to God Almighty, 
 since it came from Him, that it might return unto Him. 
 Wherein the mystery is great. For God hath made 
 you able to create worlds in your own mind which are 
 more precious unto Him than those which He created ; 
 and to give and offer up the world unto Him, which is 
 very delightful in flowing from Him, but much more in 
 returning to Him. Besides all which in its own nature 
 also a Thought of the World, or the World in a 
 Thought, is more excellent than the World, because it 
 is spiritual and nearer unto God. The material world 
 is dead and feeleth nothing, but this spiritual world, 
 144 
 
though it be invisible, hath all dimensions, and is a 
 divine and living Being, the voluntary Act of an 
 obedient Soul. 
 
 91 
 
 Once more, that I might close-up this point with an 
 infinite wonder : As among divines, it is said, That 
 every moments preservation is a new creation : and therefore 
 blessings continued mtist not be despised^ but be more and more 
 esteemed: because every momenfs preservation is another 
 obligation : even so in the continual series of thoughts 
 whereby we continue to uphold the frame of Heaven 
 and Earth in the Soul towards God, every thought is 
 another world to the Deity as acceptable as the first. 
 Yea, the continuance puts an infinite worth and lustre 
 on them. For to be desultory and inconstant is the 
 part of a fickle and careless soul, and makes the imagin- 
 ation of it worthless and despised. But to continue 
 serious in upholding these thoughts for God's sake, is 
 the part of a faithful and loving Soul : which as it 
 thereby continues great and honorable with God, so is 
 it thereby Divine and Holy : and every act of it of 
 infinite importance : and the continuance of its life 
 transcendently esteemed. So that though you can 
 build or demolish such worlds as often as you please ; 
 yet it infinitely concerneth you faithfully to continue 
 them, and wisely to repair them. For though to make 
 them suddenly be to a wise man very easy : yet to 
 uphold them always is very difficult, a work of un- 
 speakable diligence, and an argument of infinite love. 
 
 K 145 
 
92 
 
 As it becometh you to retain a glorious sense of the 
 world, because the Earth and the Heavens and the 
 Heaven of Heavens are the magnificent and glorious 
 territories of God's Kingdom, so are you to remember 
 always the unsearchable extent and unlimited greatness 
 of your own soul ; the length and breadth and depth, 
 and height of your own understanding. Because it is 
 the House of God, a Living Temple, and a Glorious 
 Throne of the Blessed Trinity : far more magnificent 
 and great than the heavens ; yea a person that in Union 
 and Communion with God, is to see Eternity, to fill 
 His Omnipresence, to possess His greatness, to admire 
 His love ; to receive His gifts, to enjoy the world, and 
 to live in His Image. Let all your actions proceed 
 from a sense of this greatness, let all your affections 
 extend to this endless wideness, let all your prayers be 
 animated by this spirit and let all your praises arise 
 and ascend from this fountain. For you are never 
 your true self, till you live by your soul more than by 
 your body, and you never live by your soul till you 
 feel its incomparable excellency, and rest satisfied and 
 delighted in the unsearchable greatness of its compre- 
 hension. 
 
 93 
 
 The world does serve you, not only as it is the place 
 and receptacle of all your joys, but as it is a great 
 obligation laid upon all mankind, and upon every persor 
 146 
 
in all ages to love you as himself ; as it also magnif ieth 
 all your companions, and showeth your heavenly 
 Father's glory. Yea, as it exalteth you in the eyes of 
 the illuminate, and maketh you to be honored and 
 reverenced by the Holy. For there is not a man in the 
 whole world that knows God, or himself, but he must 
 honour you. Not only as an Angel or a Cherubim, 
 but as one redeemed by the blood of Christ, beloved by 
 all Angels, Cherubims, and Men, an heir of the world, 
 and as much greater than the Universe, as he that 
 possesseth the house is greater than the house. O 
 what a holy and blessed hfe would men lead, what joys 
 and treasures would they be to each other, in what a 
 sphere of excellency would every man move, how 
 sublime and glorious would their estate be, how full of 
 peace and quiet would the world be, yea of joy and 
 honour, order and beauty, did men perceive this of 
 themselves, and had they this esteem for one another ! 
 
 94 
 
 As the world serves you by shewing the greatness of 
 God's love to you, so doth it serve you as fuel to foment 
 and increase your praises. Men's lips are closed 
 because their eyes are blinded : their tongues are dumb 
 because their ears are deaf : and there is no life in their 
 mouths, because death is in their hearts. But did they 
 all see their Creator's glory, which appeareth chiefly in 
 the greatness of His bounty ; did they all know the 
 blessedness of their estate, O what a place full of joys, 
 
 H7 
 
what an amiable region and territory of praises would 
 the world become ; yea, what a sphere of light and 
 glory I As no man can breathe out more air than he 
 draweth in : so no man can offer up more praises than he 
 receiveth benefits, to return in praises. For praises arc 
 transformed and returning benefits. And therefore doth 
 God so greatly desire the Knowledge of Him, because 
 God when He is known is all Love : and the praises 
 which He desires are the reflection of His beams : 
 which will not return till they are apprehended. The 
 world therefore is not only the Temple of these praises, 
 and the Altar whereon they are offered, but the fuel 
 also that enkindles them, and the very matter that com- 
 poseth them. Which so much the more serves you, 
 because it enkindles a desire in you that God should be 
 praised, and moves you to take delight in all that praise 
 Him. So that as it incites yours, it gives you an interest 
 in others' praises : and is a valley of vision, wherein you 
 see the Blessed Sight of all men's praises ascending, 
 and of all God's blessings coming down upon them. 
 
 95 
 
 The World serves you, as it teaches you more abun- 
 dantly to prize the love of Jesus Christ. For since the 
 inheritance is so great to which you are restored, and 
 no less than the whole world is the benefit of your 
 Saviour's Love, how much are you to admire that person 
 that redeemed you from the lowest Hell to the fruition 
 of it? Your forfeiture was immeasurable and your 
 148 
 
Sin infinite, your despair insupportable, and your danger 
 eternal: how happy are you therefore, that you 
 have so great a Lord, whose love rescued you from 
 the cxtremest misery ! Had you seen Adam turned 
 into Hell, 'and going out of this fair mansion which 
 the Lord had given him into everlasting torments, 
 or eternal darkness, you would have thought the 
 "World a glorious place, which was created for him, 
 and the Light of Eden would have appeared in greater 
 lustre than it did before : and His love by whom 
 he was recovered the greatest jewel. It is a heavenly 
 thing to understand His love, and tb see it well. Had 
 Adam had no esteem for the place to which he was 
 restored he had not valued the benefit of his restitution. 
 But now looking upon it with those eyes wherewith 
 noble men look upon their territories and palaces, 
 when they are going to die. His mercy who died for 
 him, that he after his condemnation might return 
 again into his dear enjoyments, maketh Him by whom 
 they were purchased the best and greatest of all 
 enjoyments. Darius when he had conquered Babylon, 
 by the art of Zopyrus, who cut off his nose and ears 
 and lips, that making the Babylonians to confide in 
 him, he might deliver up theicity into the King's hands ; 
 admiring the fidelity and love of Zopyrus protested, 
 that he had rather have one Zopyrus whole, than ten 
 Babylons. Even so we, were our spirits Divine, and 
 noble, and genuine, should by the greatness of the 
 benefit be excited above ourselves, and to exceed the 
 gift, in the Love of our Saviour. Being afterwards 
 
 '49 
 
asked upon the sight of a pomegranate slit in the 
 midst, what thing he would above all other desire, 
 might he have as many of them as there were seeds in 
 that pomegranate, answered, Tot Zopyromm : As many 
 Zopyruses. One Saviour is worth innumerable 
 worlds. 
 
 96 
 
 The World is a pomegranate indeed, which God hath 
 put into man's heart, as Solomon observeth in the 
 Ecclesiastes, because it containeth the seeds of grace 
 and the seeds of glory. All virtues lie in the World, 
 as seeds in a pomegranate : I mean in the fruition of it, 
 out of which when it is sown in man's heart they 
 naturally arise. The fidelity of Zopyrus and the love 
 of Darius are included in it. For when we consider, 
 how great a Lord gave us so great a dominion : we 
 shall think it abominable to be treacherous and unfaith- 
 ful in the midst of His dominions. When we consider 
 we cannot choose but sin, if we sin at all, being 
 surrounded with His gifts ; and that the land we tread 
 on is of His munificence : how can we err against Him 
 who gave it to us ? Can we forsake Him, whose gifts 
 we cannot leave ? The whole world is better than 
 Babylon ; and at greater expense than Zopyrus' lips was 
 it purchased for us. 
 
 97 
 
 This visible World is wonderfully to be delighted in, 
 and highly to be esteemed, because it is the theatre of 
 ISO 
 
God's righteous Kingdom. Who as Himself was 
 righteous, because He made it freely, so He made it 
 that we might freely be righteous too. For in the 
 Kingdom of Glory it is impossible to fall. No man 
 can sin that clearly seeth the beauty of God's face : 
 because no man can sin against his own happiness, 
 that ^is, none can when he sees it clearly, willingly, and 
 wittingly forsake it, tempter, temptation, loss, and 
 danger being all seen : but here we see His face in a 
 glass, and more dimly behold our happiness as in 
 a mirror ; by faith therefore we are to live, and to 
 sharpen our eye that we may see His glory, we are to 
 be studious and intent in our desires and endeavours. 
 For we may sin, or we may be holy. Holiness there- 
 fore and righteousness naturally flow out of our fruition 
 of the World : for who can vilify and debase himself 
 by any sin, while he actually considers he is the heir 
 of it ? It exalts a man to a sublime and honorable 
 life : it lifts him above lusts and makes him angelical. 
 
 98 
 
 It makes him sensible of the reality of Happiness : it 
 feeds him with contentment, and fills him with grati- 
 tude, it delivers him from the love of money which is 
 the root of all evil, it causes him to reign over the 
 perverse customs and opinions that are in the world : 
 it opens his eyes, and makes him to see man's blind- 
 ness and errors. It sateth his covetousness, feedeth 
 his curiosity and pleaseth his ambition. It makes him 
 
 »5i 
 
too great for preferments and allurements. It causeth 
 him to delight in retirement : and to be in love with 
 prayer and communion with God. It lifteth him up 
 above men's scandals and censures. It maketh him 
 zealous of the salvation of all. It filleth him with 
 courage on the behalf of God. It makes him to rejoice 
 in a present, visible, immovable treasure to which the 
 rest of the world is blind, and strengthens his faith and 
 hope of Invisible. Yea it makes him wise, and many 
 invisible joys doth he see in this. Glory and Dominion 
 are invisible joys. And so is that great interest a man 
 hath to all Kingdoms and Ages, which a true possessor 
 of the World is more sensible of, than of his houses 
 and lands. It makes him meek in pardoning all 
 injuries, because he is above the reach of all his 
 enemies : and infinitely secure in the midst of his 
 fruitions. How great a thing is the enjoyment of the 
 world, how highly to be esteemed and how zealously 
 to be thirsted after, that eminently containeth all 
 these ! Verily it is a Thing so Divine and Heavenly, 
 that it makes vices and virtues almost visible to our 
 very eyes. 
 
 99 
 
 Varro citeth 288 opinions of philosophers concerning 
 happiness : they were so blind in the knowledge of it, 
 and so different in their apprehensions. All which 
 opinions fall in here, as all rivers fall into the sea, and 
 agree together. Some placed happiness in riches, and 
 152 
 
some in honour, some in pleasure, and some in the 
 contempt of all riches, honor, and pleasure ; some in 
 wisdom and some in firm stability of mind, some in 
 empire and some in love. Some in bare and naked 
 contentment, some in contemplation, and some in 
 action ; some in rest and some in sufferings, and some 
 in victory and triumph. All which occur here, for here 
 is victory and triumph over our lusts, that we might 
 live the life of clear reason, in the fruition of all riches, 
 honours, and pleasures, which are by wisdom to be 
 seen, and by love to be enjoyed in the highest empire, 
 with great contentation, in solitude alone, in commu- 
 nion with all, by action and contemplation, attaining it 
 by sufferings, and resting in the possession, with perfect 
 victory and triumph over the world and evil men, or 
 sin, death and hell, maugre all the oppositions of men 
 and devils. Neither angels^ nor principalities^ nor power, 
 nor height nor depth, nor things present nor things to come, 
 being able to separate us, from the love of God which is in 
 Christ Jesus our Lord, 
 
 100 
 
 Felicity is a thing coveted of all. The whole 
 world is taken with the beauty of it : and he is no man, 
 but a stock or stone that does not desire it. Neverthe- 
 less great offence hath been done by the philosophers 
 and scandal given, through their blindness, many of 
 them, in making Felicity to consist in negatives. They 
 tell us it doth not consist in riches, it doth not consist 
 
in honors, it doth not consist in pleasures. Wherein 
 then, saith a miserable man, doth it consist ? Why in 
 contentment, in self sufficiency, in virtues, in the right 
 government of our passions, &c. Were it not better to 
 show the amiableness of virtues, and the benefit of the 
 right government of our passions, the objects of con- 
 tentment, and the grounds of self sufficiency, by the 
 truest means ? Which these never do. Ought they 
 not to distinguish between true and false riches as our 
 Saviour doth ; between real and feigned honours ; be- 
 tween clear and pure pleasures and those which are 
 muddy and unwholesome ? The honour that cometh 
 from above, the true treasures, those rivers of pleasure 
 that flow at his right hand for evermore, are by all to 
 be sought and by all to be desired. For it is the 
 affront of nature, a making vain the powers, and a 
 baffling the expectations of the soul, to deny it all 
 objects, and a confining it to the grave, and a condemn- 
 ing of it to death, to tie it to the inward unnatural mis- 
 taken self-sufficiency and contentment they talk of. 
 By the true government of our passions, we disentangle 
 them from impediments, and fit and guide them to 
 their proper objects. The amiableness of virtue con- 
 sisteth in this, that by it all happiness is either attained 
 or enjoyed. Contentment and rest ariseth from a full 
 perception of infinite treasures. So that whosoever 
 will profit in the mystery of Felicity, must see the 
 objects of his happiness, and the manner how they are 
 to be enjoyed, and discern also the powers of his soul 
 by which he is to enjoy them, and perhaps the rules 
 »54 
 
that shall guide him in the way of enjoyment. All 
 which you have here, GOD, THE WORLD, YOUR- 
 SELF, ALL THINGS in Time and Eternity being the 
 objects of your Felicity, God the Giver, and you the 
 receiver. 
 
 >S5 
 
THE THIRD CENTURY 
 
 1 
 
 WILL you see the infancy of this sublime and celestial 
 greatness ? Those pure and virgin apprehensions I had 
 from the womb, and that divine light wherewith I was 
 bom are the best unto this day, wherein I can see the 
 Universe. By the Gift of God they attended me into 
 the world, and by His special favour I remember them 
 till now. Verily they seem the greatest gifts His wisdom 
 could bestow, for without them all other gifts had been 
 dead and vain. They are unattainable by book, and 
 therefore I will teach them by experience. Pray for 
 them earnestly : for they will make you angelical, and 
 wholly celestial. Certainly Adam in Paradise had not 
 more sweet and curious apprehensions of^ the world, 
 than I when I was a child. 
 
 2 
 
 All appeared new, and strange at first, inexpressibly 
 rare and delightful and beautiful. I was a little stranger, 
 1S6 
 
which at my entrance into the world was saluted and 
 surrounded with innumerable joys. My knowledge 
 was Divine. I knew by intuition those things which 
 since my Apostasy, I collected again by the highest 
 reason. My very ignorance was advantageous. I 
 seemed as one brought into the Estate of Innocence. 
 All things were spotless and pure and glorious : yea, and 
 infinitely mine, and joyful and precious. I knew not that 
 there were any sins, or complaints or laws. I dreamed 
 not of poverties, contentions or vices. All tears and 
 quarrels were hidden from mine eyes. Everything was 
 at rest, free and immortal. I knew nothing of sick- 
 ness or death or rents or exaction, either for tribute or 
 bread. In the absence of these I was entertained like 
 an Angel with the works of God in their splendour and 
 glory, I saw all in the peace of Eden ; Heaven and 
 Earth did sing my Creator's praises, and could not 
 make more melody to Adam, than to me. All Time was 
 Eternity, and a perpetual Sabbath. Is it not strange, 
 that an infant should be heir of the whole World, and 
 see those mysteries which the books of the learned 
 never unfold ? 
 
 3 
 
 The com was orient and immortal wheat, which never 
 should be reaped, nor was ever sown. I thought it had 
 stood from everlasting to everlasting. The dust and 
 stones of the street were as precious as gold : the gates 
 were at first the end of the world. The green trees 
 
 '57 
 
when I saw them first through one of the £ates trans- 
 ported and ravished me, their sweetness and unusual 
 beauty made my heart to leap, and almost mad with 
 ecstasy, they were such strange and wonderful things. 
 The Men ! O what venerable and revereni creatures 
 did the aged seem ! Immortal Cherubims ! A.nd young 
 men glittering and sparkling Angels, and mads strange 
 seraphic pieces of life and beauty ! Boys and girls 
 tumbling in the street, and playing, were moTing jewels. 
 I knew not that they were born or should die ; But 
 all things abided eternally as they were in tieir proper 
 places. Eternity was manifest in the Light of the Day, 
 and something infinite behind everything appeared : 
 which talked with my expectation and noved my 
 desire. The city seemed to stand in Edea, or to be 
 built in Heaven, The streets were mine, :he temple 
 was mine, the people were mine, their clothes and gold 
 and silver were mine, as much as their sparkling eyes, 
 fair skins and ruddy faces. The skies were mine, and 
 so were the sun and moon and stars, and all the World 
 was mine ; and I the only spectator and etjoyer of it. 
 I knew no churlish proprieties, nor bounds, nor divi- 
 sions : butallproprieties*anddivisions were mine : all 
 treasures and the possessors of them. So that with 
 much ado I was corrupted, and made to leara the dirty 
 devices of this world. Which now I unlearn, and be- 
 come, as it were, a little child again that I may enter 
 into the Kingdom of God. 
 
 * This word is used here and elsewhere in its original 
 sense, where we should now say "properties." 
 158 
 
4 
 
 Upon those pure and virgin apprehensions which I 
 had in my infancy, I made this poem : 
 
 1 
 
 That childish thoughts such joys inspire, 
 Doth make my wonder, and His glory higher, 
 
 His bounty, and my wealth more great : 
 It shews His Kingdom, and His work complete. 
 
 In which there is not anything, 
 Not meet to be the joy of Cherubim. 
 
 2 
 
 He in our childhood with us walks, 
 And with our thoughts mysteriously He talks ; 
 
 He often visiteth our minds, 
 But cold acceptance in us ever finds : 
 
 We send Him often grieved away, 
 "Who else would show us all His Kingdom's joy. 
 
 3 
 
 O Lord, I wonder at Thy love, 
 Which did my infancy so early move : 
 
 But more at that which did forbear 
 And move so long, though slighted many a year : 
 
 But most of all, at last that Thou 
 Thyself shouldst me convert, I scarce know how. 
 
 '59 
 
4 
 
 Thy gracious motions oft in vain 
 Assaulted me : my heart did hard remain 
 
 Long time ! I sent my God away 
 Grieved much, that He could not give me His joy. 
 
 I careless was, nor did regard 
 The End for which He all those thoughts prepared. 
 
 5 
 
 But now, with new and open eyes, 
 I see beneath, as if above the skies, 
 
 And as I backward look again 
 See all His thoughts and mine most clear and plain. 
 
 He did approach. He me did woo ; 
 I wonder that my God this thing would do. 
 
 6 
 
 From nothing taken first I was ; 
 What wondrous things His glory brought to pass ! 
 
 Now in the "World I Him behold, 
 And me, enveloped in precious gold ; 
 
 In deep abysses of delights, 
 In present hidden glorious benefits. 
 
 7 
 
 These thoughts His goodness long before 
 Prepared as precious and celestial store : 
 
 With curious art in me inlaid. 
 That childhood might itself alone be said 
 
 My Tutor, Teacher, Guide to be, 
 Instructed then even by the Deitie. 
 i6o 
 
5 
 
 Our Saviour's meaning, when He said, He must be 
 born again and become a little child that will enter into the 
 Kingdom of Heaven is deeper far than is generally 
 believed. It is not only in a careless reliance upon 
 Divine Providence, that we are to become little children, 
 or in the feebleness and shortness of our anger and 
 simplicity of our passions, but in the peace and purity 
 of all our soul. Which purity also is a deeper thing 
 than is commonly apprehended. For we must disrobe 
 ourselves of all false colours, and unclothe our souls 
 of evil habits ; all our thoughts must be infant-like 
 and clear ; the powers of our soul free from the leaven 
 of this world, and disentangled from men's conceits and 
 customs. Grit in the eye or yellow jaundice will not 
 let a man see those objects truly that are before it. And 
 therefore it is requisite that we should be as very 
 strangers to the thoughts, customs, and opinions of men 
 in this world, as if we were but little children. So 
 those things would appear to us only which do to 
 children when they are first born. Ambitions, trades, 
 luxuries, inordinate affections, casual and accidental 
 riches invented since the fall, would be gone, and only 
 those things appear, which did to Adam in Paradise, in 
 the same Ught and in the same colours : God in His works, 
 Glory in the light, Love in our parents, men, ourselves, 
 and the face of Heaven : Every man naturally seeing 
 those things, to the enjoyment of which he is naturally 
 born. 
 
 t l6i 
 
6 
 
 Every one provideth objects, but few prepare senses 
 whereby, and light wherein, to see them. Since there- 
 fore we are born to be a burning and shining light, and 
 whatever men learn of others, they see in the light of 
 others' souls : I will in the light of my soul show you 
 the Universe. Perhaps it is celestial, and will teach 
 you how beneficial we may be to each other. I am 
 sure it is a sweet and curious light to me : which had I 
 wanted I would have given all the gold and silver in 
 all worlds to have purchased. But it was the Gift of 
 God and could not be bought with money. And by 
 what steps and degrees I proceeded to that enjoyment 
 of all Eternity which now I possess I will likewise shew 
 you. A clear and familiar light it may prove unto 
 you. 
 
 7 
 
 The first Light which shined in my Infancy in its 
 primitive and innocent clarity was totally eclipsed : 
 insomuch that I was fain to learn all again. If you ask 
 me how it was eclipsed ? Truly by the customs and 
 manners of men, which like contrary winds blew it 
 out : by an innumerable company of other objects, 
 rude, vulgar and worthless things, that like so many 
 loads of earth and dung did overwhelm and bury it : 
 by the impetuous torrent of wrong desires in all others 
 whom I saw or knew that carried me away and 
 alienated me from it : by a whole sea of other matters 
 162 
 
and concernments that covered and drowned it : finally 
 by the evil influence of a bad education that did not 
 foster and cherish it. All men's thoughts and words 
 were about other matters. They all prized new things 
 which I did not dream of. I was a stranger and 
 unacquainted with them ; I was little and reverenced 
 their authority ; I was weak, and easily guided by their 
 example ; ambitious also, and desirous to approve 
 myself unto them. And finding no one syllable in any 
 man's mouth of those things, by degrees they vanished, 
 my thoughts (as indeed what is more fleeting than a 
 thought ?) were blotted out ; and at last all the celestial, 
 great, and stable treasures to which I was born, as 
 wholly forgotten, as if they had never been. 
 
 8 
 
 Had any man spoken of it, it had been the most 
 easy thing in the world, to have taught me, and to 
 have made me believe that Heaven and Earth was 
 God's House, and that He gave it me. That the Sun 
 was mine, and that men were mine, and that cities and 
 kingdoms were mine also : that Earth was better than 
 gold, and that water, every drop of it was a precious 
 jewel. And that these were great and living treasures : 
 and that all riches whatsoever else was dross in 
 comparison. From whence I clearly find how docible 
 our Nature is in natural things, were it rightly entreated. 
 And that our misery proceedeth ten thousand times 
 more from the outward bondage of opinion and 
 
 163 
 
custom, than from any inward corruption or deprava- 
 tion of Nature : And that it is not our parents' loins, 
 so much as our parents' lives, that enthrals and blinds 
 us. Yet is all our corruption derived from Adam : 
 inasmuch as all the evil examples and inclinations of 
 the world arise from his sin. But I speak it in the 
 presence of God and of our Lord Jesus Christ, in my 
 pure primitive virgin Light, while my apprehensions 
 were natural, and unmixed, I cannot remember but 
 that I was ten thousand times more prone to good and 
 excellent things than evil. But I was quickly tainted 
 and fell by others. 
 
 9 
 
 It was a difficult matter to persuade me that the 
 tinseled ware upon a hobby-horse was a fine thing. 
 They did impose upon me, and obtrude their gifts that 
 made me believe a ribbon or a feather curious. I 
 could not see where was the curiousness or fineness ; 
 And to teach me that a purse of gold was at any value 
 seemed impossible, the art by which it becomes so, and 
 the reasons for which it is accounted so, were so deep 
 and hidden to my inexperience. So that Nature is still 
 nearest to natural things, and farthest off from preter- 
 natural ; and to esteem that the reproach of Nature, is 
 an error in them only who are unacquainted with it. 
 Natural things are glorious, and to know them glorious : 
 but to call things preternatural, natural, monstrous. 
 Yet all they do it, who esteem gold, silver, houses, 
 164 
 
lands, clothes, Sec, the riches of Nature, which are 
 indeed the riches of invention. Nature knows no 
 such riches : but art and error make them. Not the 
 God of Nature, but Sin only was the parent of them. 
 The riches of Nature are our Souls and Bodies, with 
 all their faculties, senses, and endowments. And it 
 had been the easiest thing in the whole world to teach 
 me that all felicity consisted in the enjoyment of all the 
 world, that it was prepared for me before I was born, 
 and that nothing was more divine and beautiful. 
 
 10 
 
 Thoughts are the most present things to thoughts, 
 and of the most powerful influence. My soul was 
 only apt and disposed to great things ; but souls to 
 souls are like apples to apples, one being rotten rots 
 another. When I began to speak and go, nothing 
 began to be present to me, but what was present to me 
 in their thoughts. Nor was anything present to me 
 any other way, than it was so to them. The glass of 
 imagination was the only mirror, wherein anything 
 was represented or appeared to me. All things were 
 absent which they talked not of. So I began among 
 my play-fellows to prize a drum, a fine coat, a penny ^ 
 a gilded book, &.C., who before never dreamed of any 
 such wealth. Goodly objects to drown all the know- 
 ledge of Heaven and Earth ! As for the Heavens and 
 the Sun and Stars they disappeared, and were no 
 more unto me than the bare walls. So that the strange 
 
 165 
 
riches of man's invention quite overcame the riches of 
 Nature, being learned more laboriously and in the 
 second place. 
 
 11 
 
 By this let nurses, and those parents that desire 
 Holy Children learn to make them possessors of 
 Heaven and Earth betimes ; to remove silly objects 
 from before them, to magnify nothing but what is 
 great indeed, and to talk of God to them, and of His 
 v/orks and ways before they can either speak or go. 
 For nothing is so easy as to teach the truth because 
 the nature of the thing confirms the doctrine : As 
 when we say the sun is glorious, a man is a beautiful 
 creature, sovereign over beasts and fowls and fishes, 
 the stars minister unto us, the world was made for 
 you, &c. But to say this house is yours, and these 
 lands are another man's, and this bauble is a jewel and 
 this gew-gaw a fine thing, this rattle makes music, &c., 
 is deadly barbarous and uncouth to a little child ; and 
 makes him suspect all you say, because the nature of 
 the thing contradicts your words. Yet doth that blot 
 out all noble and divine ideas, dissettle his foundation, 
 render him uncertain in all things, and divide him 
 from God. To teach him those objects are little vani- 
 ties, and that though God made them, by the ministry 
 of man, yet better and more glorious things are more 
 to be esteemed, is natural and easy. 
 
 1 66 
 
1^ 
 
 By this you may see who are the rude and bar- 
 barous Indians : For verily there is no savage nation 
 under the cope of Heaven, that is more absurdly bar- 
 barous than the Christian >X/"orld, They that go naked 
 and drink water and live upon roots are like Adam, or 
 Angels in comparison of us. But they indeed that call 
 beads and glass buttons jewels, and dress themselves 
 with feather, and buy pieces of brass and broken 
 hafts of knives of our merchants are somewhat like us. 
 But we pass them in barbarous opinions, and monstrous 
 apprehensions, which we nick-name civiHty and the 
 mode, amongst us. I am sure those barbarous people 
 that go naked, come nearer to Adam, God, and Angels 
 in the simplicity of their wealth, though not in know- 
 ledge. 
 
 13 
 
 You would not think how these barbarous inventions 
 spoil your knowledge. They put grubs and worms in 
 men's heads that are enemies to all pure and true appre- 
 hensions, and eat out all their happiness. They make 
 it impossible for them, in whom they reign, to believe 
 there is any excellency in the Works of God, or to 
 taste any sweetness in the nobility of Nature, or to 
 prize any common, though never so great a blessing. 
 They alienate men from the Life of God, and at last 
 make them to live without God in the World. To live 
 the Life of God is to live to all the Works of God, and 
 
 167 
 
to enjoy them in His Image, from which they are 
 wholly diverted that follow fashions. Their fancies 
 are corrupted with other gingles. 
 
 14 
 
 Being swallowed up therefore in the miserable gulf 
 of idle talk and worthless vanities, thenceforth I lived 
 among dreams and shadows, like a prodigal son feeding 
 upon husks with swine. A comfortless wilderness full 
 of thorns and troubles the world was, or worse : a 
 waste place covered with idleness and play, and shops, 
 and markets, and taverns. As for Churches they were 
 t'nings I did not understand, and schools were a burden : 
 so that there was nothing in the world worth the having, 
 or enjoying, but my game and sport, which also was a 
 dream, and being passed wholly forgotten. So that I 
 had utterly forgotten all goodness, bounty, comfort, 
 and glory : which things are the very brightness of 
 the Glory of God : for lack of which therefore He was 
 unknown, 
 
 15 
 
 Yet sometimes in the midst of these dreams, I should 
 come a little to myself, so far as to feel I wanted some- 
 thing, secretly to expostulate with God for not giving 
 me riches, to long after an unknown happiness, to grieve 
 that the "World was so empty, and to be dissatisfied 
 with my present state because it was vain and forlorn. 
 I had heard of Angels, and much admired that here 
 i68 
 
upon earth nothing should be but dirt and streets and 
 gutters ; for as for the pleasures that were in great men's 
 houses I had not seen them : and it was my real happi- 
 ness they were unknown. For because nothing deluded 
 me, I was the more inquisitive. 
 
 16 
 
 Once I remember ( I think I was about 4 years old 
 when ) I thus reasoned with myself, sitting in a little 
 obscure room in my father's poor house : If there be a 
 God, certainly He must be infinite in Goodness : and 
 that I was prompted to, by a real whispering instinct of 
 Nature. And if He be infinite in Goodness, and a per- 
 fect Being in Wisdom and Love, certainly He must do 
 most glorious things, and give us infinite riches ; how 
 comes it to pass therefore that I am so poor? Of so 
 scanty and narrow a fortune, enjoying few and obscure 
 comforts? I thought I could not believe Him a God to 
 me, unless all His power were employed to glorify me. 
 I knew not then my Soul, or Body; nor did I think of 
 the Heavens and the Earth, the rivers and the stars, 
 the sun or the seas : all those were lost, and absent from 
 me. But when I found them made out of nothing for 
 me, then I had a God indeed, whom I could praise, and 
 rejoice in. 
 
 17 
 
 Sometimes I should be alone, and without employ- 
 ment, when suddenly my Soul would return to itself, 
 
 169 
 
and forgetting all things in the whole world which mine 
 eyes had seen, would be carried away to the ends of 
 the earth : and my thoughts would be deeply engaged 
 with enquiries : How the Earth did end? Whether walls 
 did bound it, or sudden precipices? Or whether the 
 Heavens by degrees did come to touch it ; so that the 
 face of the Earth and Heaven were so near, that a man 
 with difficulty could creep under? Whatever I could 
 imagine was inconvenient, and my reason being posed 
 was quickly wearied. What also upheld the Earth 
 (because it was heavy) and kept it from falling; 
 whether pillars, or dark waters? And if any of these, 
 what then upheld those, and what again those, of which 
 T saw there wotild be no end? Little did I think that 
 the Earth was round, and the world so full of beauty, 
 light, and wisdom. When I saw that, I knew by the 
 perfection of the work there was a God, and was satis- 
 fied, and rejoiced. People underneath, and fields and 
 flowers, with another sun and another day, pleased me 
 mightily : but more when I knew it was the same sun 
 that served them by night, that served us by day. 
 
 18 
 
 Sometimes I should soar above the stars, and enquire 
 how the Heavens ended, and what was beyond them ? 
 Concerning which by no means could I receive 
 satisfaction. Sometimes my thoughts would carry me 
 to the Creation, for I had heard now, that the World 
 which at first I thought was eternal, had a beginning : 
 
 1 70 
 
how therefore that beginning was, and why it was, 
 why it was no sooner, and what was before, I mightily 
 desired to know. By all which I easily perceive that 
 my Soul was made to live in communion with God, in 
 all places of His dominion, and to be satisfied with the 
 highest reason in all things. After which it so eagerly 
 aspired, that I thought all the gold and silver in the 
 world but dirt, in comparison of satisfaction in any of 
 these. Sometimes I wondered why men were made 
 no bigger ? I would have had a man as big as a giant, 
 a giant as big as a castle, and a castle as big as the 
 Heavens. Which yet would not serve : for there was 
 infinite space beyond the Heavens, and all was defective 
 and but little in comparison ; and for him to be made 
 infinite, I thought it would be to no purpose, and it 
 would be inconvenient. Why also there was not a 
 better sun, and better stars, a better sea, and better 
 creatures I much admired. "Which thoughts produced 
 that poem upon moderation, which afterwards was 
 written. Some part of the verses are these, 
 
 19 
 
 In making bodies Love could not express 
 Itself, or art, unless it made them less. 
 O what a monster had in man been seen, 
 Had every thumb or toe a mountain been! 
 What worlds must he devour when he did eat ? 
 What oceans drink ! yet could not all his meat, 
 Or stature, make him like an angel shine ; 
 
 171 
 
Or make his Soul in Glory more Divine. 
 
 A Soul it is that makes us truly great, 
 
 Whose little bodies make us more complete. 
 
 An understanding that is infinite, 
 
 An endless, wide, and everlasting sight. 
 
 That can enjoy all things and nought exclude, 
 
 Is the most sacred greatness may be viewed. 
 
 'Twas inconvenient that his bulk should be 
 
 An endless hill ; he nothing then could see : 
 
 No figure have, no motion, beauty, place, 
 
 No colour, feature, member, light, or grace. 
 
 A body like a mountain is but cumber. 
 
 An endless body is but idle lumber : 
 
 It spoils converse, and time itself devours. 
 
 While meat in vain, in feeding idle powers ; 
 
 Excessive bulk being most injurious found, 
 
 To those conveniences which men have crowned : 
 
 His wisdom did His power here repress, 
 
 God made man greater while He made him less. 
 
 20 
 
 The excellencies of the Sun I found to be of another 
 kind than that splendour after which I sought, even in 
 unknown and invisible services : and that God by 
 moderation wisely bounding His almighty power, had 
 to my eternal amazement and wonder, made all bodies 
 far greater than if they were infinite : there not being a 
 sand nor mote in the air that is not more excellent than 
 if it were infinite. How rich and admirable then is the 
 172 
 
Kingdom of God, where the smallest is greater than an 
 infinite treasure ! Is not this incredible ? Certainly to 
 the placets and doctrines of the schools : Till we all 
 consider, That infinite worth shut up in the hmits of a 
 material being, is the only way to a real infinity. God 
 made nothing infinite in bulk, but everything there 
 where it ought to be. Which, because moderation is a 
 virtue observing the golden mean, in some other parts 
 of the former poem, is thus expressed. 
 
 21 
 
 His Power bounded, greater is in might. 
 Than if let loose, 'twere wholly infinite. 
 He could have made an endless sea by this, 
 But then it had not been a sea of bliss. 
 Did waters from the centre to the skies 
 Ascend, 'twould drown whatever else we prize. 
 The ocean bounded in a finite shore, 
 Is better far because it is no more. 
 No use nor glory would in that be seen. 
 His power made it endless in esteem. 
 Had not the Sun been bounded in its sphere, 
 Did all the world in one fair flame appear, 
 And were that flame a real Infinite 
 'Twould yield no profit, splendor, nor delight. 
 Its corps confined, and beams extended be 
 Effects of Wisdom in the Deity. 
 One star made infinite would all exclude. 
 An earth made infinite could ne'er^be viewed : 
 
 173 
 
But one being fashioned for the other's sake, 
 He, bounding all, did all most useful make : 
 And which is best, in profit and delight 
 Tho' not in bulk, they all are infinite. 
 
 22 
 
 These liquid, clear satisfactions were the emanations 
 of the highest reason, but not achieved till a long time 
 afterw^ards. In the meantime I was sometimes, though 
 seldom, visited and inspired with new and more 
 vigorous desires after that bliss which Nature whispered 
 and suggested to me. Every new thing quickened my 
 curiosity, and raised my expectation. I remember once 
 the first time I came into a magnificent or noble dining 
 room, and was left there alone, I rejoiced to see the 
 gold and state and carved imagery, but when all was 
 dead, and there was no motion, I was weary of it, and 
 departed dissatisfied. But afterwards, when I saw it 
 full of lords and ladies, and music and dancing, the 
 place which once seemed not to differ from a solitary 
 den, had now entertainment, and nothing of tediousness 
 but pleasure in it. By which I perceived (upon a 
 reflection made long after) that men and women are when 
 well understood a principal part of our true felicity. 
 By this I found also that nothing that stood still, could 
 by doing so be a part of Happiness : and that affection, 
 though it were invisible, was the best of motions. But 
 the august and glorious exercise of virtue, was more 
 174 
 
solemn and divine, which yet I saw not. And that all 
 Men and Angels should appear in Heaven. 
 
 23 
 
 Another time in a lowering and sad evening, being 
 alone in the field, when all things were dead and quiet, 
 a certain want and horror fell upon me, beyond imagina- 
 tion. The unprofitableness and silence of the place 
 dissatisfied me ; its wideness terrified me ; from the 
 utmost ends of the earth fears surrounded me. How 
 did I know but dangers might suddenly arise from the 
 East, and invade me from the unknown regions beyond 
 the seas ? I was a weak and little child, and had for- 
 gotten there was a man alive in the earth. Yet some- 
 thing also of hope and expectation comforted me from 
 every border. This taught me that I was concerned 
 in all the world : and that in the remotest borders the 
 causes of peace delight me, and the beauties of the 
 earth when seen were made to entertain me : that I 
 was made to hold a communion with the secrets of 
 Divine Providence in all the world : that a remem- 
 brance of all the joys I had from my birth ought always 
 to be with me : that the presence of Cities, Temples, 
 and Kingdoms ought to sustain me, and that to be alone 
 in the world was to be desolate and miserable. The 
 comfort of houses and friends, the clear assurance of 
 treasures everywhere, God's care and love, His good- 
 ness, wisdom, and power, His presence and watchful- 
 ness in all the ends of the earth, were my strength and 
 
 175 
 
assurance for ever : and that these things being absent 
 to my eye, were my joys and consolations, as present 
 to my understanding as the wideness and emptiness of 
 the Universe which I saw before me. 
 
 24 
 
 When I heard of any new kingdom beyond the seas, 
 the light and glory of it pleased me immediately, it rose 
 up within me, and I was enlarged wonderfully. I 
 entered into it, I saw its commodities, rarities, springs, 
 meadows, riches, inhabitants, and became possessor of 
 that new room, as if it had been prepared for me, so 
 much was I magnified and delighted in it. When 
 the Bible was read, my spirit was present in other 
 ages. I saw the light and splendour of them : the 
 land of Canaan, the Israelites entering into it, the ancient 
 glory of the Amorites, their peace and riches, their 
 cities, houses, vines and fig-trees, the long prosperity of 
 their kings, their milk and honey, their slaughter and 
 destruction, with the joys and triumphs of God's 
 people ; all which entered into me, and God among 
 them. I saw all and felt all in such a lively manner, as ii 
 there had been no other way to those places, but in 
 spirit only. This showed me the liveliness of interior 
 presence, and that all ages were for most glorious ends, 
 accessible to my understanding, yea with it, yea within 
 it. For without changing place in myself I could be- 
 hold and enjoy all those : Anything when it was pro- 
 posed, though it was a thousand ages ago, being always 
 
 before me. 
 176 
 
25 
 
 When I heard any news I received it with greediness 
 and delight, because my expectation was awakened 
 with some hope that my happiness and the thing I 
 wanted was concealed in it. Glad tidings, you know 
 from a far country brings us our salvation : and I was 
 not deceived. In Jury was Jesus killed, and from 
 J erusalem the Gospel came. Which when I once knew, 
 I was very confident that every kingdom contained 
 like wonders and causes of joy, though that was the 
 fountain of them. As it was the first fruits, so was it the 
 pledge of what I shall receive in other countries. Thus 
 also when any curious cabinet, or secret in chemistry, 
 geometry or physic was offered to me, I diligently looked 
 into it, but when I saw it to the bottom and not my 
 happiness I despised it. These imaginations and this 
 thirst of news occasioned these reflections. 
 
 26 
 
 ON NEWS. 
 1 
 
 News from a foreign country came, 
 As if my treasure and my wealth lay there : 
 
 So much it did my heart enflame 
 'Twas wont to call my soul into mine ear ! 
 Which thither went to meet 
 The approaching sweet : 
 
And on the threshold stood, 
 To entertain the unknown good. 
 It hovered there, 
 
 As if 'twould leave mine ear, 
 And was so eager to embrace 
 The joyful tidings as they came, 
 'Twould almost leave its dwelling place, 
 
 To entertain the same. 
 
 2 
 
 As if the tidings v/ere the things, 
 My very joys themselves, my foreign treasure. 
 
 Or else did bear them on their wings ; 
 With so much joy they came, with so much pleasure. 
 My soul stood at the gate 
 To recreate 
 Itself with bliss : and to 
 Be pleased with speed. A fuller view 
 
 It fain would take 
 Yet journeys back would make 
 Unto my heart : as if 'twould fain 
 Go out to meet, yet stay within 
 To fit a place, to entertain, 
 And bring the tidings in. 
 
 3 
 
 "What sacred instinct did inspire 
 My soul in childhood with a hope so strong ? 
 
 What secret force moved my desire. 
 To expect my joys beyond the seas, so young ? 
 178 
 
Felicity I knew 
 Was out of view : 
 
 And being here alone, 
 I saw that happiness was gone 
 From me ! For this 
 
 I thirsted absent bliss, 
 And thought that sure beyond the seas, 
 Or else in something near at hand 
 I knew not yet, (since nought did please 
 
 I knew,) my bliss did stand. 
 
 4 
 
 But little did the Infant dream 
 That all the treasures of the World were by 
 
 And that himself was so the cream 
 And crown of all, which round about did lie 
 Yet thus it was. The gem, 
 The diadem. 
 The ring enclosing all 
 That stood upon this earthly ball ; 
 The heavenly eye. 
 Much wider than the sky. 
 Wherein they all included were 
 The glorious soul that was the king 
 Made to possess them, did appear 
 A small and little thing ! 
 
27 
 
 Among other things there befel me a most infinite 
 desire of a book from Heaven. For observing all 
 things to be rude and superfluous here upon earth, 
 I thought the ways of felicity to be known only among 
 the Holy Angels : and that unless I could receive 
 information from them, I could never be happy. This 
 thirst hung upon me a long time ; till at last I perceived 
 that the God of Angels had taken care of me, and pre- 
 vented my desires. For He had sent the book I 
 wanted before I was born : and prepared it for me, 
 and also commended and sent it unto me, in a far 
 better manner than I was able to imagine. Had some 
 Angel brought it to me, which was the best way 
 wherein I could then desire it, it would have been a 
 peculiar favour, and I should have thought myself 
 therein honoured above all mankind. It would have 
 been the Soul of this world, the light of my Soul, the 
 spring of life, and a fountain of Happiness. You can- 
 not think what riches and delights I promised myself 
 therein. It would have been a mint of rarities, curiosi- 
 ties and wonders, to have entertained the powers of 
 my Soul, to have directed me in the way of life, and to 
 have fed me with pleasures unknown to the whole 
 world. 
 
 28 
 
 Had some Angel brought it miraculously from heaven, 
 and left it at my foot, it had been a present meet for 
 'i8o 
 
Seraphims. Yet had it been a dream in comparison 
 of the glorious way wherein God prepared it. I must 
 have spent time in studying it, and with great diligence 
 have read it daily to drink in the precepts and instruc- 
 tions it contained. It had in a narrow, obscure manner 
 come unto me, and all the world had been ignorant of 
 felicity bat I. Whereas now there are thousands in 
 the world, of whom I, being a poor child, was ignorant, 
 that in temples, universities, and secret closets enjoy 
 felicity, whom I saw not in shops, or schools, or 
 trades ; whom I found not in streets or at feasts, oi 
 taverns, and therefore thought not to be in the world, 
 who enjoy communion with God, and have fellowship 
 with the Angels every day. And these I discerned to 
 be a great help unto me. 
 
 29 
 
 This put me upon two things : upon enquiring into 
 the matter contained in the Bible, and into the manner 
 wherein it came unto me. In the matter I found all 
 the glad tidings my soul longed after in its desire of 
 news ; in the manner, that the "Wisdom of God was 
 infinitely greater than mine, and that He had appeared 
 in His Wisdom exceeding my desires. Above all 
 things I desired some Great Lord, or Mighty King, 
 that having power in His hand, to give me all Kingdoms, 
 Riches, and Honours, was willing to do it. And by 
 that book I found that there was an eternal God, who 
 loved me infinitely, that I was His son, that I was to 
 
overcome death and to live for ever, that He created 
 the world for me, that I was to reign in His throne and 
 to inherit all things, Who would have believed this 
 had not that Book told me ? It told me also that I 
 was to live in communion with Him, in the image of 
 His life and glory, that I was to enjoy all His treasures 
 and pleasures, in a more perfect manner than I could 
 devise, and that all the truly amiable and glorious 
 persons in the world were to be my friends and com- 
 panions. 
 
 30 
 
 Upon this I had enough. I desired no more the 
 honours and pleasures of this world, but gave myself 
 to the illimited and clear fruition of that : and to this 
 day see nothing wanting to my Felicity but mine own 
 perfection. All other things are well ; I only, and the 
 sons of men about me, are disordered. Nevertheless 
 could I be what I ought, their very disorders would be 
 my enjoyments. For all things should work together 
 for good to them that love God. And if the disorders, 
 then certainly the troubles, and if the troubles, much 
 more the vanities of men would be mine. Not only 
 their enjoyments, but their very errors and distractions 
 increasing my Felicity. So that being heir of the 
 whole world alone, I was to walk in it, as in a strange, 
 marvellous, and amiable possession, and alone to 
 render praises unto God for its enjoyment. 
 
 182 
 
31 
 
 This taught me that those fashions and tinseled 
 vanities, which you and I despise erewhile, fetching a 
 little course about, became ours. And that the 
 Wisdom of God in them also was very conspicuous. 
 For it becometh His Goodness to make all things 
 treasures : and His Power is able to bring Light out of 
 Darkness, and Good out of Evil. Nor would His love 
 endure, but that I also should have a wisdom, whereby 
 I could draw order out of confusion. So that it is my 
 admiration and joy, that while so many thousand 
 wander in Darkness, I am in the Light, and that while 
 so many dote upon false treasures and pierce them- 
 selves through with many sorrows, I live in peace, and 
 enjoy the delights of God and Heaven. 
 
 32 
 
 In respect of the matter, I was very sure that Angels 
 and Cherubims could not bring unto me better tidings 
 than were in the Scriptures contained, could I but believe 
 them to be true, but I was dissatisfied about the 
 manner, and that was the ground of my unbelief. For 
 I could not think that God being Love would neglect 
 His Son, and therefore surely I was not His son, nor 
 He Love : because He had not ascertained* me more 
 carefully, that the Bible was His book from Heaven. 
 Yet I was encouraged to hope well, because the matter 
 
 * This word, though it seems peculiar to us, is here used 
 quite properly and according to its derivation. 
 
 183 
 
was so excellent, above my expectation. And when I 
 searched into it, I found the Way infmitely better than 
 if all the Angels in Heaven had brought it to me. 
 
 33 
 
 Had the Angels brought it to me alone, these several 
 inconveniences had attended the vision :— (1) It had 
 been but one sudden act wherein it was sent me : 
 whereas now God hath been all ages in preparing 
 it : (2) It had been done by inferior ministers, 
 whereas now it is done by God Himself : (3) Being 
 Satan is able to transform himself into an Angel of 
 Light, I had been still dubious, till having recourse to 
 the excellency of the matter, by it I was informed and 
 satisfied : (4) Being corrupted, that one miracle would 
 have been but like a single spark upon green wood, it 
 would have gone out immediately : whereas I needed a 
 thousand miracles to seal it, yea and to awaken me to 
 the meditation of the matter that was revealed to me : 
 (5) Had it been revealed no other way, all the world 
 had been dark and empty round about me : whereas now 
 it is my joy and my delight and treasure, being full of 
 knowledge and light and glory : (6) Had it been revealed 
 at no other time, God had now only been good unto me ; 
 whereas He hath manifested His love in all ages, and 
 been carefully and most wisely revealing it from the 
 beginning of the world : (7) Had He revealed it to no 
 other person, I had been weak in faith, being solitary 
 and sitting alone like a sparrow upon the house-top, 
 18+ 
 
who now have the concurrent and joint affections of 
 Kingdoms and ages. Yea, notwithstanding the disad- 
 vantage of this weakness, I must have gone abroad, 
 and published this faith to others, both in love to God, 
 and love to men. For I must have done my duty, or 
 the book would have done me no good, and love to 
 God and men must have been my duty, for without 
 that I could never be happy. Yea finally, had not the 
 Book been revealed before, neither had God been 
 glorious, nor I blessed, for He had been negligent of 
 other persons. His goodness had been defective to all 
 ages, whom now I know to be God by the universality 
 of His love unto Mankind, and the perfection of His 
 wisdom to every person. 
 
 34 
 
 To talk now of the necessity of bearing all calamities 
 and persecutions in preaching is little ; to consider the 
 reproaches, mockings and derisions I must have 
 endured of all the world, while they scoffed at me for 
 pretending to be the only man that had a Book from 
 Heaven is nothing : nor is it much to mention the im- 
 possibility of convincing others, all the world having 
 been full of darkness, and God always silent before. 
 All ages had been void of treasure had not the Bible 
 been revealed till the other day, wherein now I can 
 expatiate with perfect liberty, and everywhere see the 
 Love of God to all mankind Love to me alone. All 
 the world being adorned with miracles, prophets, 
 
 i8s 
 
patriarchs, apostles, martyrs, revelations from Heaven, 
 lively examples, holy Souls, divine affairs for my 
 enjoyment. The Glory of God and the Light of 
 Heaven appearing everywhere, as much as it would 
 have done in that seeming instant, had the Book I 
 desired come unto me any other way. 
 
 35 
 
 You will not believe what a world of joy this one 
 satisfaction and pleasure brought me. Thenceforth I 
 thought the Light of Heaven was in this world : I saw 
 it possible, and very probable, that I was infinitely 
 beloved of Almighty God, the delights of Paradise 
 were round about me, Heaven and Earth were open to 
 me, all riches were little things ; this one pleasure 
 being so great that it exceeded all the joys of Eden. 
 So great a thing it was to me, to be satisfied in the 
 manner of God's revealing Himself unto mankind. 
 Many other enquiries I had concerning the manner of 
 His revealing Himself, in all which I am infinitely 
 satisfied. 
 
 36 
 
 Having been at the University, and received there 
 the taste and tincture of another education, I saw that 
 there were things in this world of which I never 
 dreamed ; glorious secrets, and glorious persons past 
 imagination. There I saw that Logic, Ethics, Physics, 
 Metaphysics, Geometry, Astronomy, Poesy, Medicine, 
 Grammar, Music, Rhetoric all kinds of Arts, Trades, 
 i86 
 
and Mechanisms that adorned the world pertained to 
 felicity ; at least there I saw those things, which after- 
 wards I knew to pertain unto it : and was delighted in 
 it. There I saw into the nature of the Sea, the 
 Heavens, the Sun, the Moon and Stars, the Elements, 
 Minerals, and Vegetables. All which appeared like 
 the King's Daughter, all glorious within ; and those 
 things which my nurses, and parents, should have 
 talked of there were taught unto me. 
 
 37 
 
 Nevertheless some things were defective too. There 
 was never a tutor that did professly teach Felicity, 
 though that be the mistress of all other sciences. Nor 
 did any of us study these things but as aliena, which 
 we ought to have studied as our enjoyments. "We 
 studied to inform our knowledge, but knew not for 
 what end we so studied. And for lack of aiming at a 
 certain end we erred in the manner. Howbeit there 
 we received all those seeds of knowledge that were 
 afterwards improved ; and our souls were awakened 
 to a discerning of their faculties, and exercise of their 
 powers. 
 
 38 
 
 The manner is in everything of greatest concernment. 
 "Whatever good thing we do, neither can we please 
 God, unless we do it well : nor can He please us, what- 
 ever good He does, unless He do it well. Should He 
 ^ive us the most perfect things in Heaven and Earth to 
 
make us happy, and not give them to us in the best of 
 all possible manners, He would but displease us ; and 
 it were impossible for Him to make us happy. It is 
 not sufficient therefore for us to study the most excel- 
 lent things unless we do it in the most excellent of 
 manners. And what that is, it is impossible to find till 
 we are guided thereunto by the most excellent end, with 
 a desire of which I flagrantly burned. 
 
 39 
 
 The best of all possible ends is the Glory of God, 
 but happiness was that I thirsted after. And yet I did 
 not err, for the Glory of God is to make us happy. 
 Which can never be done but by giving us most 
 excellent natures and satisfying those natures : by 
 creating all treasures of infinite value, and giving them 
 to us in an infinite manner, to wit, both in the best 
 that to omnipotence was possible. This led me to 
 enquire whether all things were excellent, and of 
 perfect value, and whether they were mine in 
 propriety ? 
 
 40 
 
 It is the Glory of God to give all things to us in the 
 best of all possible manners. To study things there- 
 fore under the double notion of interest and treasure, 
 is to study all things in the best of all possible manners. 
 Because in studying so we enquire after God's Glory, 
 and our own happiness. And indeed enter into the 
 way that leadeth to all contentments, joys, and satis- 
 l88 
 
factions, to all praises triumphs and thanksgivings, to 
 all virtues, beauties, adorations and graces, to all 
 dominion, exaltation, wisdom, and glory, to all Holiness, 
 Union, and Communication with God, to all patience, 
 and courage and blessedness, which it is impossible to 
 meet any other way. So that to study objects for 
 ostentation, vain knowledge or curiosity is fruitless 
 impertinence, tho' God Himself and Angels be the 
 object. But to study that which will oblige us to love 
 Him, and feed us with nobility and goodness toward 
 men, that is blessed. And so is it to study that which 
 will lead us to the Temple of Wisdom, and seat us in 
 the Throne of Glory. 
 
 41 
 
 Many men study the same things which have not the 
 taste of, nor delight in them. And their palates vary 
 according to the ends at which they aim. He that 
 studies polity, men and manners, merely that he may 
 know how to behave himself, and get honour in this 
 world, has not that delight in his studies as he that 
 contemplates these things that he might see the ways 
 of God among them, and walk in communion with Him. 
 The attainments of the one are narrow, the other grows 
 a celestial King of all Kingdoms. Kings minister unto 
 him, temples are his own, thrones are his peculiar 
 treasure. Governments, officers, magistrates and 
 courts of judicature are his delights, in a way ineffable, 
 and a manner inconceivable to the other's imagination. 
 He that knows the secrets of nature with Albertus 
 
 189 
 
Magnus, or the motions of the heavens with Galileo, or 
 the cosmography of the moon with Hevelius, or the 
 body of man with Galen, or the nature of diseases with 
 Hippocrates, or the harmonies in melody with Orpheus, 
 or of poesy with Homer, or of Grammar with Lilly, or 
 of whatever else with the greatest artist ; he is nothing, 
 if he knows them merely for talk or idle speculation, or 
 transient and external use. But he that knows them 
 for value, and knows them his own shall profit infin- 
 itely. And therefore of all kinds of learnings, humanity 
 and divinity are the most excellent. 
 
 42 
 
 By humanity we search into the powers and faculties 
 of the Soul, enquire into the excellencies of human 
 nature, consider its wants, survey its inclinations, 
 propensities and desires, ponder its principles, 
 proposals, and ends, examine the causes and fitness of 
 all, the worth of all, the excellency of all. Whereby 
 we come to know what man is in this world, what his 
 sovereign end and happiness, and what is the best 
 means by which he may attain it. And by this we come 
 to see what wisdom is : which namely is a knowledge 
 exercised in finding out the way to perfect happiness, 
 by discerning man's real wants and sovereign desires. 
 We come moreover to know God's goodness, in seeing 
 into the causes wherefore He implanted such faculties 
 and inclinations in us, and the objects and ends prepared 
 for them. This leadeth us to Divinity. For God gave 
 190 
 
man an endless intellect to see all things, and a pronc- 
 ness to covet them, because they are His treasures ; and 
 an infinite variety of apprehensions and affections, that 
 he might have an all-sufficiency in himself to enjoy 
 them ; a curiosity profound and unsatiable to stir him 
 up to look into them : an ambition great and everlasting 
 to carry him to the highest honours, thrones, and 
 dignities : an emulation whereby he might be animated 
 and quickened by all examples, a tenderness and com- 
 passion whereby he may be united to all persons, a 
 sympathy and love to virtue ; a tenderness of his credit 
 in every soul, that he might delight to be honoured in 
 all persons ; an eye to behold Eternity and the omni- 
 presence of God, that he might see Eternity, and dwell 
 within it ; a power of admiring, loving, and prizing, that 
 seeing the beauty and goodness of God, he might be 
 united to it for evermore. 
 
 43 
 
 In Divinity we are entertained with all objects from 
 everlasting to everlasting : because with Him whose 
 outgoings from everlasting : being to contemplate God, 
 and to walk with Him in all His ways ; and therefore 
 to be entertained with all objects, as He is the fountain, 
 governor, and end of them. We are to contemplate God 
 in the unity of His essence, in the trinity of persons, in 
 His manifold attributes, in all His works, internal and 
 external, in His counsels and decrees, in the work of 
 creation, and in His works of providence. And man, 
 
 191 
 
as he is a creature of God, capable of celestial blessed- 
 ness, and a subject in His Kingdom, in his fourfold 
 estate of innocency, misery, grace and glory. In the 
 estate of innocency we are to contemplate the nature 
 and manner of his happiness, the laws under which he 
 was governed, the joys of paradise, and the immacu- 
 late powers of his immortal soul. In the estate of 
 misery, we have his fall, the nature of Sin, original and 
 actual ; his manifold punishments, calamity, sickness, 
 death, &c. In the estate of grace ; the tenour of the 
 new covenant, the manner of its exhibition under the 
 various dispensations of the Old and New Testament, 
 the Mediator of the covenant, the conditions of it, faith 
 and repentance, the sacraments or seals of it, the 
 Scriptures, ministers, and sabbaths, the nature and 
 government of the Church, its histories and successions 
 from the beginning to the end of the world, &c. In 
 the state of Glory, the nature of separate Souls, their 
 advantages, excellencies and privileges, the resurrec- 
 tion of the body, the day of judgment, and hfe ever- 
 lasting. Wherein further we are to see and understand 
 the communion of Saints, Heavenly joys, and our 
 society with Angels. To all which I was naturally 
 born, to the fruition of all which I was by Grace 
 redeemed, and in the enjoyment of all which I am to 
 live eternally. 
 
 44 
 
 Natural philosophy teaches us the causes and effects 
 of all bodies simply and in themselves. But if you 
 192 
 
extend it a little further, to that indeed which its name 
 imports, signifying the love of nature, it leads us into 
 a diligent inquisition into all natures, their qualities, 
 affections, relations, causes and ends, so far forth as by- 
 nature and reason they may be known. And this 
 noble science, as such, is most sublime and perfect : it 
 includes all Humanity and Divinity together. God, 
 Angels, Men, Affections, Habits, Actions, Virtues, 
 everything as it is a solid, entire object singly proposed, 
 being a subject of it, as well as material and visible 
 things. But taking it as it is usually bounded in its 
 terms, it treateth only of corporeal things, as Heaven, 
 Earth, Air, "Water, Fire, the Sun and Stars, Trees, 
 Herbs, Flowers, Influences, Winds, Fowls, Beasts, 
 Fishes, Minerals, and Precious Stones, with all other 
 beings of that kind. And as thus it is taken it is nobly 
 subservient to the highest ends : for it openeth the 
 riches of God's Kingdom and the natures of His terri- 
 tories, works, and creatures in a wonderful manner, 
 clearing and preparing the eyes of the enjoyer. 
 
 45 
 
 Ethics teach us the mysteries of morality, and the 
 nature of affections, virtues, and manners, as by them 
 we may be guided to our highest happiness. The 
 former for speculation, this for practice. The former 
 furnisheth us with riches, this with honours and 
 delights, the former feasteth us, and this instructeth 
 us. For by this we are taught to live honourably 
 N 193 
 
among men, and to make ourselves noble and useful 
 among them. It teacheth us how to manage our pas- 
 sions, to exercise virtues, and to form our manners, so 
 as to live happily in this world. And all these put 
 together discover the materials of religion to be so 
 great, that it plainly manifesteth the Revelation of God 
 to be deep and infinite. For it is impossible for lan- 
 guage, miracles, or apparitions to teach us the infalli- 
 bility of^God's word, or to shew us the certainty of true 
 religion, without a clear sight into truth itself, that is 
 unto the truth of things. Which will themselves when 
 truly seen, by the very beauty and glory of them, best 
 discover, and prove religion. 
 
 46 
 
 When I came into the country, and being seated 
 among silent trees, and meads and hills, had all my 
 time in mine own hands, I resolved to spend it all, 
 whatever it cost me, in the search of happiness, and to 
 satiate that burning thirst which Nature had enkindled 
 in me from my youth. In which I was so resolute, 
 that I chose rather to live upon ten pounds a year, and 
 to go in leather clothes, and feed upon bread and 
 water, so that I might have all my time clearly to 
 myself, than to keep many thousands per annum in 
 an estate of life where my time would be devoured in 
 care and labour. And God was so pleased to accept of 
 that desire, that from that time to this, I have had all 
 things plentifully provided for me, without any care at 
 194 
 
all, my very study of Felicity making me more to 
 prosper, than all the care in the whole world. So that 
 through His blessing I live a free and a kingly life as if 
 the world were turned again into Eden, or much more, 
 as it is at this day. 
 
 47 
 1 
 
 A life of Sabbaths here beneath ! 
 
 Continual jubilees and joys ! 
 
 The days of Heaven, while we breathe 
 
 On Earth ! where Sin all Bliss destroys : 
 
 This is a triumph of delights 
 
 That doth exceed all appetites : 
 
 No joy can be compared to this, 
 
 It is a life of perfect Bliss. 
 
 2 
 
 Of perfect Bliss ! How can it be ? 
 To conquer Satan, and to reign 
 In such a vale of misery, 
 "Where vipers, stings, and tears remain, 
 Is to be crowned with victory. 
 To be content, divine, and free, 
 Even here beneath is great delight 
 And next the Beatific Sight. 
 
 '95 
 
3 
 
 But inward lusts do oft assail, 
 Temptations work us much annoy : 
 We'll therefore weep, and to prevail 
 Shall be a more celestial joy. 
 To have no other enemy 
 But one ; and to that one to die : 
 To fight with that and conquer it. 
 Is better than in peace to sit. 
 
 'Tis better for a little time ; 
 
 For he that all his lusts doth quell, 
 
 Shall find this life to be his prime 
 
 And vanquish Sin, and conquer HcU. 
 
 The next shall be his double joy ; 
 
 And that which here seemed to destroy 
 
 Shall in the other life appear 
 
 A root of bliss ? a pearl each tear. 
 
 48 
 
 Thus you see I can make merry with calamities, and 
 while I grieve at Sins, and war against them, abhorring 
 the world, and myself more, descend into the abyss of 
 humihty, and there admire a new offspring and torrent 
 of joys- God's Mercies. Which accepteth of our 
 fidelity in bloody battles, though every wound defile 
 and poison ; and when we slip or fall, turneth our true 
 196 
 
penitent tears into solid pearl, that shall abide with Him 
 for evermore. But oh let us take heed that wc 
 never willingly commit a sin against so gracious a 
 Redeemer, and so great a Father. 
 
 49 
 1 
 
 Sin! 
 
 0 only fatal woe, 
 
 That mak'st me sad and mourning go ! 
 
 That all my joys dost spoil, 
 His Kingdom and my Soul defile ! 
 
 1 never can agree 
 
 With thee ! 
 
 2 
 
 Thou! 
 
 Only thou ! O thou alone, 
 And my obdurate heart of stone, 
 
 The poison and the foes 
 Of my enjoyments and repose, 
 
 The only bitter ill, 
 Dost kill ! 
 
 3 
 Oh! 
 
 I cannot meet with thee, 
 Nor once approach thy memory, 
 
 197 
 
But all my joys are dead, 
 And all my sacred Treasures fled ; 
 As if I now did dwell 
 In Hell. 
 
 49 
 Lord! 
 
 O hear how short I breathe ! 
 See how I tremble here beneath 
 
 A Sin ! Its ugly face 
 More terror, than its dwelling place 
 
 Contains (O dreadful Sin !) 
 Within ! 
 
 50 
 
 THE RECOVERY 
 
 Sin ! wilt thou vanquish me ? 
 
 And shall I yield the victory ? 
 Shall all my joys be spoil'd, 
 
 And pleasures soU'd 
 By thee ? 
 
 Shall I remain 
 As one that's slain 
 And never more lift up the head ? 
 
 Is not my Saviour dead ? 
 His blood, thy bane, my balsam, bliss, joy, wine, 
 Shall thee destroy ; heal, feed, make me divine 
 
 198 
 
51 
 
 I cannot meet with Sin, but it kills me, and 'tis only 
 by Jesus Christ that I can kill it, and escape. Would 
 you blame me to be confounded, when I have offended 
 my Eternal Father, who gave me all the things in 
 Heaven and Earth ? One sin is a dreadful stumbling- 
 block in the way to heaven. It breeds a long paren- 
 thesis in the fruition of our joys. Do you not see, my 
 friend, how it disorders and disturbs my proceeding ? 
 There is no calamity but Sin alone. 
 
 52 
 
 When I came into the country, and saw that I had 
 all time in my own hands, having devoted it wholly to 
 the study of Felicity, I knew not where to begin or 
 end ; nor what objects to choose, upon which most 
 profitably I might fix my contemplation. I saw myself 
 like some traveller, that had destined his life to 
 journeys, and was resolved to spend his days in visit- 
 ing strange places : who might wander in vain, unless 
 his undertakings were guided by some certain rule, and 
 that innumerable millions of objects were presented 
 before mc, unto any of which I might take my journey. 
 Fain would I have visited them all, but that was 
 impossible. What then should I do ? Even imitate a 
 traveller, who because he cannot visit all coasts, 
 wildernesses, sandy deserts, seas, hills, springs and 
 mountains, chooseth the most populous and flourishing 
 cities, where he might see the fairest prospects, 
 
 199 
 
wonclers, and rarities, and be entertained with greatest 
 courtesy : and where indeed he might most benefit 
 himself with knowledge, profit and delight : leaving 
 the rest, even the naked and empty iplaces unseen. 
 For which cause I made it my prayer to God Almighty 
 that He, whose eyes are open upon all things, would 
 guide me to the fairest and divinest. 
 
 53 
 
 And what rule do you think I walked by ? Tinily a 
 strange one, but the best in the whole world. I was 
 guided by an implicit faith in God's goodness : and 
 therefore led to the study of the most obvious and 
 common things. For thus I thought within myself : 
 God being, as we generally believe, infinite in good- 
 ness, it is most consonant and agreeable with His 
 nature, that the best things should be most common. 
 For nothing is more natural to infinite goodness, than 
 to make the best things most frequent ; and only 
 things worthless scarce. Then I began to enquire 
 what things were most common : Air, Light, Heaven and 
 Earth, Water, the Sun, Trees, Men and Women, Cities, 
 Temples, &c. These I found common and obvious to 
 all : Rubies, Pearls, Diamonds, Gold and Silver ; 
 these I found scarce, and to the most denied. Then 
 began I to consider and compare the value of them 
 which I measured by their serviceableness, and by the 
 excellencies v/hich would be found in them, should 
 they be taken away. And in conclusion, I saw clearly, 
 200 
 
that there was a real valuableness !n all the common 
 things ; in the scarce, a feigned. 
 
 54 
 
 Besides these common things I have named, there 
 were others as common, but invisible. The Laws of 
 God, the Soul of Man, Jesus Christ and His Passion 
 on the Cross, with the ways of God in all Ages. And 
 these by the general credit they had obtained in the 
 world confirmed me more. For the ways of God were 
 transient things, they were past and gone ; our Saviour's 
 sufferings were in one particular, obscure place, the 
 Laws of God were no object of the eye, but only found 
 in the minds of men : these therefore which were so 
 secret in their own nature, and made common only 
 by the esteem men had of them, must of necessity 
 include unspeakable worth for which they were 
 celebrated of all, and so generally remembered. As 
 yet I did not see the wisdom and depths of knowledge, 
 the clear principles, and certain evidences whereby 
 the wise and holy, the ancients and the learned that 
 were abroad in the world knew these things but was 
 led to them only by the fame which they had vulgarly 
 received. Howbeit I believed that there were unspeak- 
 able mysteries contained in them, and tho' they were 
 generally talked of their value was unknown. These 
 therefore I resolved to study, and no other. But to 
 my unspeakable wonder, they brought me to all the 
 things in Heaven and in Earth, in Time and Eternity, 
 
 201 
 
possible and impossible, great and little, common and 
 scarce ; and discovered them all to be infinite treasures. 
 
 55 
 
 That anything may be found to be an infinite 
 treasure, its place must be found in Eternity and in 
 God's esteem. For as there is a time, so there is a 
 place for all things. Everything in its place is admir- 
 able, deep, and glorious : out of its place like a wander- 
 ing bird, is desolate and good for nothing. How 
 therefore it relateth to God and all creatures must be 
 seen before it can be enjoyed. And this I found by 
 many instances. The Sun is good, only as it relateth 
 to the stars, to the seas, to your eye, to the fields, &c. 
 As it relateth to the stars it raiseth their influences ; 
 as to the Seas, it melteth them and maketh the waters 
 flow ; as to your eye, it bringeth in the beauty of 
 the world ; as to the fields, it clotheth them with fruits 
 and flowers. Did it not relate to others it would not be 
 good. Divest it of these operations, and divide it from 
 these objects, it is useless and good for nothing, and 
 therefore worthless, because worthless and useless go 
 together. A piece of gold cannot be valued, unless we 
 know how it relates to clothes, to wine, to victuals, to 
 the esteem of men and to the owner. Some little 
 piece in a kingly monument, severed from the rest, hath 
 no beauty at all. It enjoys its value in its place, by 
 the ornament it gives to, and receives from all the 
 parts. By this I discerned, that even a little knowledge 
 
 202 
 
could not be had in the mystery of Felicity, without 
 a great deal. And that that was the reason why so 
 many were ignorant of its nature, and why so few did 
 attain it. For by the labour required to much know- 
 ledge they were discouraged, and for lack of much did 
 not see any glorious motives to allure them. 
 
 56 
 
 Therefore of necessity they must at first believe that 
 Felicity is a glorious though an unknown thing. And 
 certainly it was the infinite wisdom of God that did 
 implant by instinct so strong a desire of Felicity in the 
 Soul, that we might be excited to labour after it, though 
 we know it not, the very force wherewith we covet it 
 supplying the place of understanding. That there is 
 a Felicity, we all know by the desires after, that there 
 is a most glorious Felicity we know by the strength 
 and vehemence of those desires. And that nothing 
 but Felicity is worthy of our labour, because all other 
 things are the means only which conduce unto it. I 
 was very much animated by the desires of philoso- 
 phers, which I saw in heathen books aspiring after it. 
 But the misery is // was unknown. An altar was 
 erected to it like that in Athens with this inscription : 
 TO THE UNKNOWN GOD. 
 
 203 
 
57 
 
 Two things in perfect Felicity I saw to be requisite : 
 and that Fehcity must be perfect, or not Felicity. The 
 first was the perfection of its objects, in nature, service- 
 ableness, number, and excellency. The second was 
 the perfection of the manner wherein they are enjoyed, 
 for sweetness, measure, and duration. And unless in 
 these I could be satisfied, I should never be contented : 
 Especially about the latter. For the manner is always 
 more excellent than the thing. And it far more con- 
 cemeth us that the manner wherein we enjoy be com- 
 plete and perfect, than that the matter which we enjoy 
 be complete and perfect. For the manner, as we con- 
 template its excellency, is itself a great part of the_matter 
 of our enjoyment. 
 
 58 
 
 In discovering the matter or objects to be enjoyed, I 
 was greatly aided by remembering that we were made 
 in God's Image. For thereupon it must of necessity 
 follow that God's Treasures be our Treasures, and His 
 3oy,s our joys. So that by enquiring what were God's, 
 I found the objects of our Felicity, God's Treasures 
 being ours. For we were made in His Image that 
 we might live in His similitude. And herein I was 
 mightily confirmed by the Apostle's blaming the 
 Gentiles, and charging it upon them as a very great 
 fault that they were alienated from the life of God, for 
 hereby I perceived that we were to live the life of 
 God, when we lived the true life of nature according 
 Z04 
 
to knowledge : and that by blindness and corruption 
 we had strayed from it. Now God's Treasures are 
 His own perfections, and all His creatures, 
 
 59 
 
 The Image of God implanted in us, guided me to the 
 manner wherein we were to enjoy Foi since we were 
 made in the similitude of God, we were made to enjoy 
 after His similitude. Now to enjoy the treasures of God 
 in the similitude of God, is the most perfect blessed- 
 ness God could devise. For the treasures of God are 
 the most perfect treasures, and the manner of God is 
 the most perfect manner. To enjoy therefore the 
 treasures of God after the similitude of God is to enjoy 
 the most perfect treasures in the most perfect manner. 
 Upon which I was most infinitely satisfied in God, and 
 knew there was a Deity because I was satisfied. For 
 in exerting Himself wholly in achieving thus an infinite 
 Felicity He was infinitely delightful, great and glorious, 
 and my desires so august and insatiable that nothing 
 less than a Deity could satisfy them. 
 
 60 
 
 This spectacle once seen, will never be forgotten. 
 It is a great part of the beatific vision. A sight of 
 Happiness is Happiness. It transforms the Soul and 
 makes it Heavenly, it powerfully calls us to communion 
 with God, and weans us from the customs of this 
 
 205 
 
world. It puts a lustre upon God and all His creatures 
 and makes us to see them in a Divine and Eternal 
 Light. I no sooner discerned this but I was (as Plato 
 saith, In sumtnct Rationis arce quies habitat) seated in a 
 throne of repose and perfect rest. All things were 
 well in their proper places, I alone was out of frame 
 and had need to be mended. For all things were 
 God's treasures in their proper places, and I was to be 
 restored to God's Image. Whereupon you will not 
 believe, how I was withdrawn from all endeavours of 
 altering and mending outward things. They lay so 
 well, methought, they could not be mended : but I 
 must be mended to enjoy them. 
 
 61 
 
 The Image of God is the most perfect creature. 
 Since there cannot be two Gods the utmost endeavour 
 of Almighty Power is the Image of God. It is no 
 /blasphemy to say that God cannot make a God : the 
 greatest thing that He can make is His Image : a most 
 perfect creature, to enjoy the most perfect treasures, in 
 the most perfect manner. A creature endued with the 
 most divine and perfect powers, for measure, kind, 
 number, duration, and excellency is the most perfect 
 creature : able to see all eternity with all its objects, 
 and as a mirror to contain all that it seeth : able to love 
 all it contains, and as a Sun to shine upon its caves : able 
 by shining to communicate itself in beams of affection 
 and to illustrate all it illuminates with beauty and glory : 
 zo6 
 
able to be wise, holy, glorious, blessed in itself, as God 
 is ; being adorned inwardly with the same kind of 
 beauty, and outwardly superior to all creatures. 
 
 62 
 
 Upon this I began to believe that all other creatures 
 were such that God was Himself in their creation, that 
 is Almighty Power wholly exerted : and that every 
 creature is indeed as it seemed in my infancy, not as it is 
 commonly apprehended. Every thing being sublimely 
 rich and great and glorious. Every spire of grass is 
 the work of His hand : And I in a world where every- 
 thing is mine, and far better than the greater sort of 
 children esteem diamonds and pearls to be. Gold and 
 silver being the very refuse of Nature, and the worst 
 things in God's Kingdom : Howbeit truly good in their 
 proper places. 
 
 63 
 
 To be satisfied in God is the highest difficulty in the 
 whole world, and yet most easy to be done. To make 
 it possible that we should be satisfied in God was an 
 achievement of infinite weight, before it was attempted, 
 and the most difficult thing in all worlds before it was 
 achieved. For we naturally expect infinite things of 
 God : and can be satisfied only with the highest 
 reason. So that the best of all possible things must be 
 wrought in God, or else we shall remain dissatisfied. 
 But it is most easy at present, because God is. For 
 
 207 
 
God is not a being compounded of body and soul, or 
 substance and accident, or power and act, but is all act, 
 pure act, a Simple Being whose essence is to be, whose 
 Being is to be perfect so that He is most perfect towards 
 all and in all. He is most perfect for all and by all. 
 He is in nothing imperfect, because His Being is to be 
 pei-fect. It is impossible for Him to be God and imper- 
 fect : and therefore do we so ardently and infinitely 
 desire His absolute perfection. 
 
 64 
 
 Neither is it possible to be otherwise. All His power 
 being turned into Act, it is all exerted : infinitely and 
 wholly. Neither is there any power in Him which He 
 is not able and willing to use : or which He cannot 
 wisely guide to most excellent ends. So that we may 
 expect most angelical and heavenly rarities in all the 
 creatures. Were there any power in God unemployed 
 He would be compounded of Power and Act. Being 
 therefore God is all Act, He is a God in this, that 
 Himself is Power exerted. An infinite Act because 
 infinite power infinitely exerted. An Eternal Act 
 because infinite power eternally exerted- Wherein 
 consisteth the generation of His Son, the perfection of 
 His Love, and the immutability of God. For God by 
 exerting Himself begot His Son, and doing it wholly for 
 the sake of His creatures, is perfect Love ; and doing it 
 wholly from all Eternity, is an Eternal Act, and there- 
 fore unchangeable. 
 
 208 
 
65 
 
 With this we are delighted because it is absolutely 
 impossible that any Power dwelling with Love should 
 continue idle. Since God therefore was infinitely and 
 eternally communicative, all things were contained in 
 Him from all Eternity. As Nazianzen in his 38th 
 Oration admirably expressed it in these words," Because 
 it was by no means sufficient for GOODNESS to move 
 only in the contemplation of itself : but it became what 
 was GOOD to be diffused and propagated, that more 
 might be affected with the benefit ( for this was the 
 part of the Highest GOODNESS : ) first He thought 
 upon angelical and celestial virtues, and that thought 
 was the work which he wrought by the WORD and 
 fulfilled by the SPIRIT. Atque ita Secundi Sphndores 
 procreati primi spkndoris Administri, And so were there 
 second splendours created, and made to minister to 
 the first splendour, so that all motions, successions, 
 creatures, and operations with their beginnings and 
 ends were in Him from Everlasting. To whom no- 
 thing can be added because from all Eternity He was 
 whatsoever to all Eternity He can be. All things being 
 now to be seen and contemplated in His bosom ; and 
 advanced therefore into a Diviner Light, being infinitely 
 older and more precious than we were aware. Time 
 itself being in God eternally. 
 
 o 
 
66 
 
 Little did I imagine that, while I was thinking these 
 things, I was conversing with God. I was so ignorant 
 that I did not think any man in the World had had such 
 thoughts before. Seeing them therefore so amiable I 
 wondered not a little, that nothing was spoken of them 
 in former ages : but as I read the Bible I was here and 
 there surprised with such thoughts, and found by- 
 degrees that these things had been written of before, 
 not only in the Scriptures, but in many of the Fathers, 
 and that this was the way of communion with God in 
 all Samts, as I saw clearly in the person of David. 
 Methought a new light darted in into a'l his psalms, 
 and finally spread abroad over the whole Bible. So 
 that things which for their obscurity I thought not in 
 being were there contained : things which for their 
 greatnesB were incredible were made evident, and 
 things obscure plain. God by this means bringing me 
 into the very heart of His Kingdom. 
 
 67 
 
 There I saw Moses blessing the Lord for the precious 
 things of Heaven, for the dew and for the deep that 
 coucheth beneath : and for the precious fruits brought 
 forth by the Sun, and for the precious things put forth 
 by the moon: and for the chief things of the ancient 
 mountains, and for the precious tilings of the lasting 
 hills ; and for the precious things of the earth, and 
 fulness thereof. There I saw Jacob with awful appre- 
 zio 
 
hensions admiring the glory of the world, when awak- 
 ing out of his dream, he said, How dreadful is this place. 
 This is none other than the House of God, ajid the Gate oj 
 Heaven. There I saw God leading forth Abraham, and 
 showing him the stars of Heaven ; and all the countries 
 round about him, and saying. All these will I give thee, 
 and thy seed after thee. There I saw Adam in Paradise, 
 surrounded with the beauty of Heaven and Earth, void 
 of all earthly comforts, to wit, such as were devised, 
 gorgeous apparel, palaces, gold and silver, coaches, 
 musical instruments, &c ; and entertained only with 
 celestial joys, the sun and moon and stars, beasts and 
 fowls and fishes, trees and fruits, and flowers, with 
 the other naked and simple delights of nature. By 
 which I evidently saw that the way to become rich and 
 blessed was not by heaping accidental and devised 
 riches to make ourselves great in the vulgar manner, 
 but to approach more near, or to see more clearly with 
 he eye of our understanding, the beauties and glories 
 of the whole world : and to have communion with the 
 Deity in the riches of God and Nature. 
 
 68 
 
 I saw moreover that it did not so much concern us 
 what objects were before us, as with what eyes we be- 
 held them, with what affections we esteemed them, and 
 what apprehensions we had about them. All men see 
 the same objects, but do not equally understand them. 
 Intelligence is the tongue that discerns and tastes them, 
 
 211 
 
Knowledge is the Light of Heaven, Love is the Wisdon: 
 and Glory of God, Life extended to all objects is the 
 sense that enjoys them. So that Knowledge, Life, and 
 Love are the very means of all enjoyment, which 
 above all things we must seek for and labour after. 
 All objects are in God Eternal : which we by perfecting 
 our faculties are made to enjoy. Which then are turned 
 into Act, when they are exercised about their objects; 
 but without them are desolate and idle; or discontented 
 and forlorn. Whereby I perceived the meaning of the 
 definition wherein Aristotle describeth Felicity, when 
 he saith, Felicity is the perfect exercise of perfect virtue in a 
 perfect Life. For that life is perfect when it is perfectly 
 extended to all objects, and perfectly sees them, and 
 perfectly loves them: which is done by a perfect 
 exercise of virtue about them. 
 
 69 
 1 
 
 In Salem dwelt a glorious King, 
 Raised from a shepherd's lowly state ; 
 
 That did His praises like an angel sing 
 Who did the World create. 
 By many great and bloody wars 
 He was advanced unto Thrones : 
 But more delighted in the stars 
 
 Than in the splendour of his precious stones ; 
 
 Nor gold nor silver did his eye regard : 
 
 The Works of God were his sublime reward. 
 
 212 
 
2 
 
 A warlike champion he had been, 
 And many feats of chivalry 
 Had done : in kingly courts his eye had seen 
 A vast variety 
 Of earthly joys : Yet he despis'd 
 Those fading honours, and false pleasures 
 Which are by mortals so much prized ; 
 And placed his happiness in other treasures : 
 No state of life which in this world we find 
 Could yield contentment to his greater mind. 
 
 3 
 
 His fingers touched his trembling lyre, 
 And every quavering string did yield 
 A sound that filled all the Jewish quire. 
 And echoed in the field. 
 No pleasure was so great to him 
 As in a silent night to see 
 The moon and stars : A cherubim 
 Above them, even here, he seem'd to be : 
 Enflam'd with Love it was his great desire, 
 To sing, contemplate, ponder, and admire. 
 
 4 
 
 He was a prophet, and foresaw 
 Things extant in the world to come : 
 He was a judge, and ruled by a law 
 That than the honeycomb 
 
 *I3 
 
Was sweeter far : he was a sage, 
 
 And all his people could advise ; 
 
 An oracle, whose every page 
 Contained in verse the greatest mysteries ; 
 But most he then enjoyed himself when he 
 Did as a poet praise the Deity. 
 
 A shepherd, soldier, and divine, 
 
 A judge, a courtier, and a king, 
 Priest, angel, prophet, oracle, did shine 
 At once when he did sing. 
 
 Philosopher and poet too 
 
 Did in his melody appear ; 
 
 All these in him did please the view 
 Of those that did his heavenly music hear : 
 And every drop that from his flowing quill 
 Came down, did all the world with nectar fill 
 
 6 
 
 He had a deep and perfect sense 
 Of all the glories and the pleasures 
 That in God's works are hid : the excellence 
 Of such transcendent treasures 
 Made him on earth an heavenly king, 
 And filled his solitudes with joy ; 
 He never did more sweetly sing 
 Than when alone, though that doth mirth destroy : * 
 
 • In this line " removed from all annoy " was first written, 
 but afterwards crossed out, and the above reading substituted 
 214 
 
Sense did his soul with heavenly life inspire, 
 And made him seem in God's celestial quire. 
 
 7 
 
 Rich, sacred, deep and precious things 
 Did here on earth the man surround : 
 With all the Glory of the King of Kings 
 He was most strangely crowned. 
 
 His clear soul and open sight 
 
 Among the Sons of God did see 
 
 Things filling Angels with delight : 
 His ear did hear their heavenly melody, 
 And when he was alone he all became 
 That Bliss implied, or did increase his fame. 
 
 8 
 
 All arts he then did exercise ; 
 And as his God he did adore 
 
 By secret ravishments above the skies 
 He carried was before 
 He died. His soul did see and feel 
 What others know not; and became, 
 While he before his God did kneel, 
 
 A constant, heavenly, pure, seraphic flame. 
 
 Oh that I might unto his throne aspire. 
 
 And all his joys above the stars admire ! 
 
 70 
 
 When I saw those objects celebrated in his psalms 
 which God and Nature had proposed to me, and which 
 
1 thought chance only presented to my view, you can- 
 not imagine how tmspeakably I was delighted, to see 
 so glorious a person, so great a prince, so divine a sage, 
 that was a man after God's own heart, by the testimony 
 of God Himself, rejoicing in the same things, meditating 
 on the same, and praising God for the same. For by 
 this I perceived we were led by one Spirit, and that 
 following the clue of Nature into this labyrinth, I was 
 brought into the midst of celestial joys : and that to be 
 retired from earthly cares and fears and distractions 
 that we might in sweet and heavenly peace contemplate 
 all the Works of God, was to live in Heaven, and the 
 only way to become what David was, a man after God's 
 own heart. There we might be enflamed with those 
 causes for which we ought to love Him : there we might 
 see those viands which feed the Soul with Angels' 
 food : there we might bathe in those streams of pleasure 
 that flow at His right hand for evermore. 
 
 71 
 
 That hymn of David in the eighth Psalm was 
 supposed to be made by night, wherein he celebrateth 
 the Works of God ; because he mentioneth the moon 
 and stars, but not the sun in his meditation. When I 
 consider the Heavens which Thou hast made, the moon and 
 stars, wliich are the work of Thy fingers, what is man that 
 Thou art mindfid of him, or the Son of man that Thou visitest 
 hijn ? Thou hast made him a little lower than the Angels, and 
 hast crowned him with glory and honour. Thou hast given 
 216 
 
him dommion over the works of Thy hands, Thou ha^t put 
 all things in subjection under his feet ; all sheep and oxen, 
 yea and the beasts of the fields ; the fowls of the air, and the 
 fishes of the sea, and ivhatsoever passeth through the paths of 
 the sea. This glory and honour wherewith man is 
 crowned ought to affect every person that is grateful, 
 with celestial joy : and so much the rather because it is 
 every man's proper and sole inheritance. 
 
 72 
 
 His joyful meditation in the nineteenth psalm dirccteth 
 every man to consider the glory of Heaven and Earth. 
 
 The Heavens declare the glory of God, and the firmament 
 showeth His handiwork. Day unto day uttereih speech, and 
 night unto night showeth ktioivledge. There is no speech nor 
 language where their voice is not heard. Their line is gone 
 throughout all the earth, and their voice to the end of the 
 world. In them hath He set a tabernacle for the sun, which 
 is as a bridegroom coming out of his chamber, and rejoiceth 
 as a strong man to run his race. His going forth is from the 
 end of the heaven and his circuit to the ends of it ; and 
 nothing is hid from the heat thereof From thence he pro- 
 ceedeth to the laws of God, as things more excellent in 
 their nature than His works. The Law of the Lord is 
 perfect, converting the Soul ; the testimony of the Lord is sure, 
 making wise the simple. The statutes of the Lord are right, 
 rejoicing the heart ; the commandment of the Lord is pure, 
 enlightening the eyes. The fear of the Lord is cleatt, enduring 
 for ever ; the judgments of the Lord are true and righteous 
 
 217 
 
altogether. More to be desired are they than gold, yea, than 
 much fine gold; sweeter also than honey and the honeycomb 
 Whereby he plainly showeth that Divine and Kingly 
 delights are in the laws and works of God to be taken 
 by all those that would be angelical and celestial 
 creatures. For that in the Kingdom of Heaven evei-y 
 one being disentangled from particular relations and 
 private riches, as if he were newly taken out of nothing 
 to the fruition of all Eternity, was in these alone to 
 solace himself as his peculiar treasures. 
 
 73 
 
 Ye that fear the Lord, praise Him ; all ye seed of Jacob, 
 glorify Him, and fear Him all ye seed of Israel. For He 
 hath not despised nor abhorred the affliction oj the afflicted, 
 neither hath He hid His face jrom him, but when he cried 
 unto Him He heard. My praise shall be of Thee in the great 
 congregation; I will pay my voivs before them that fear Him. 
 The meek shall eat and be satisfied. They shall praise the 
 Lord that seek Him ; your heart shall live for ever. All the 
 ends of the World shall remember and turn unto the Lord, 
 all the kindreds of the Nations shall worship before Thee. 
 For the Kingdom is the Lord's, and He is the governor amon^ 
 the Nations. All they that be fat upon Earth shall eat and 
 worship : all they that go down to the deep shall bow before 
 Him, and none can keep alive his own Soul. A seed shall 
 serve Him, it shall be counted to the Lord for a generation. 
 They shall come and declare His righteousness to a people 
 that shall be born, that He hath done this. Here he 
 2I8 
 
sheweth that it was his desire and delight to have all 
 Nations praising God : and that the condescension of 
 the Almighty in stooping down to the poor and needy 
 was the joy of his soul. He prophcsieth also of the 
 conversion of the Gentiles to the knowledge of Jesus 
 Christ, which to see was to him an exceeding pleasure. 
 
 74 
 
 The Earth is the Lord's and the fulness thereof, the rounp 
 world and they that dwell therein. He observeth here 
 that God by a comprehensive possession, and by way 
 of eminence, enjoyeth the whole world ; all mankind 
 and all the Earth, with all that is therein, being His 
 peculiar treasures. Since therefore we are made in the 
 Image of God, to live in His similitude, as they are His, 
 they must be our treasures. We being wise and 
 righteous over all as He is. Because they regard not thb 
 Works of the Lord, nor the operations of His hands, therefore 
 shall He destroy them, and not kiild them up. 
 
 75 
 
 By the Word of the Lord were the Heavens made, and all 
 the Host of them by the breath of His mouth. He gat here th 
 the imters of the sea together. He layeth up the depth in 
 storehouses. Let all the Earth fear the Lord, let all the 
 inhabitants of the tvorld stand in awe of Him. For He 
 spake, and it was done ; He commanded, and it stood fast. 
 He frequently meditateth upon the Works of God, and 
 
 I 
 
 219 
 
affirmcth the contemplation of them to beget His fear 
 in our hearts. For that He being great in strength, not 
 one faileth. 
 
 76 
 
 All my hones shall say, Lord, who is like unio Thee, who 
 delivered the poor from him that is too strong for him ; yea, 
 the poor and the needy from him that spoileth him I Thy 
 mercy, O Lord, is above the Heavens, and Thy faithfulness 
 reacheth to the clouds. Thy righteousness is like the great 
 mountains, Thy^ judgments are a great deep : O Lord, thou 
 preservest man and beast. LLow excellent is Thy lovi7tg 
 kindness, O God ! Therefore the child7-en of men put their 
 trust in the shadow of Thy wings. They shall be abundantly 
 satisfied ivith the fatness of Thy house ; and Thou shall make 
 them drink of the river of Thy pleasures. For with Thee is 
 the Fountain of Life. In Thy light tvs shall see light. 
 The judgments of God, and His loving kindness, His 
 mercy and faithfulness, are the fatness of His house, 
 and His righteousness being seen in the Light of Glory is 
 the torrent of pleasure at His right hand for evermore. 
 
 77 
 
 Hearken, O Daughter, and consider and incline thine ear, 
 forget also thine own people and thy fathcr^s house. So 
 shall the King greatly desire thy beauty, for He is thy Lord, 
 and worship thou Him. The King's daughter is all glorious 
 within, her clothing is of wrought gold. She shall be brojight 
 unto the King in raiment of needlework, the virgins her 
 
 220 
 
companions that follow her shall be hrought unto Thee. 
 With gladness and rejoicing shall they be brought^ they shall 
 enter into the King's Palace. Instead of thy fathers shall be 
 thy children, whom thou mayest make princes in all the Earth. 
 The psalmist here singeth an Epithalamium upon the 
 marriage between Christ and His Church : whom he 
 persuadeth to forsake her country and her father's house 
 together with all the customs and vanities of this 
 World : and to dedicate herself wholly to our Saviour's 
 Service. Since she is in exchange to enter into His 
 palace, and become a bride to so glorious a person. 
 The Bridegroom and the Bride, the Palace (which is all 
 the world) with all that is therein, being David's joy 
 and his true possession. Nay every child of this Bride 
 is if a mal-e, a Prince over all the earth ; if a female, Bride 
 to the King of Heaven. And every Soul that is a 
 spouse of Jesus Christ, esteemeth all the Saints her own 
 children and her own bowels. 
 
 78 
 
 There is a river, the streams %&hereof shall make glad the 
 City of God, the holy place of the tabernacle of the Most High. 
 He praiseth the means of grace which in the midst of 
 this world are great consolations, and in all distresses, 
 refresh our souls. Come behold the Works of the Lord, 
 what desolations He hath made in the Earth. He exhorteth 
 us to contemplate God's Works, which are so perfect, 
 that when His secret and just judgments are seen, the 
 
 221 
 
very destruction of Nations, and laying waste of Cities, 
 shall be sweet and delightful. 
 
 79 
 
 O clap your hands ^ all ye people^ shout unto God with the 
 voice of triumph. For the Lord most high is terrible, He is a 
 Great King over all the Earth. He shall choose our 
 inheritance for us, the excellency of Jacob whom He loved. 
 Beautiful for situation, the joy of the whole earth is Mount 
 Sion ; on the sides of the north, the city of the Great Kijig. 
 God is known in her palaces for a refuge. Walk about Sion 
 and go round about her, tell the towers thereof; mark ye well 
 ber bulwarks, consider her palaces, that ye may tell it to the 
 generation follozving. For this God is our God for ever and 
 iver. He will be our guide even unto death. 
 
 80 
 
 As in the former psalms he proposeth true and 
 celestial joys, so in this following he discovereth the 
 vanity of false imaginations. They that trust in their 
 wealth, and boast themselves in the multitude of their riches, 
 none of them can by any means redeem his brotlier, or give 
 ujito God a ransom for him. For the redemption of their 
 soul is precious and it ceaseth forever. For he seeth that 
 wisi men die, likewise the fool and brutish person perish, and 
 leave their wealth to others. Their inward thought is, that 
 their houses shall continue forever, and their dwelli?ig places 
 
 222 
 
to all generations. They call their lands after their own 
 names. This their way is their folly, yet their posterity 
 reprove their sayings. Like sheep they are laid in the grave, 
 death shall feed sweetly on them, and the upright shall have 
 dominion over them in the morfiing, and their beauty shall 
 consume in the grave from their dwelling. Man that is in 
 honour and understandeih not, is like the beast that 
 peris heth. 
 
 81 
 
 Hear, O my people, and I ivill speak ; O Israel, and I will 
 testify against thee. I am God, even thy God. I will not 
 reprove thee for thy sacrifices or thy burnt offerings, to have been 
 continually before me. I will take no bullock out of thy 
 house, nor he-goats out of thy folds. For every beast of the 
 forest is mine, and the cattle upon a thousand hills. 
 I know all the fowls of the mountains, and the wild 
 beasts of the field are mine. If I were hungry I would 
 not tell thee; for the World is mine, and the fulness 
 thereof. Will I eat the flesh of bulls or drink the blood 
 of goats ? Offer unto God thanksgiving, and pay thy 
 vows to the Most High. And call upon me in the day of 
 trouble ; I will deliver thee, and thou shall glorify me. 
 When I was a little child, I thought that everyone 
 that lifted up his eyes to behold the sun, did me in look- 
 ing on it, wonderful service. And certainly being 
 moved thereby to praise my Creator, it was in itself a 
 service wonderfully delightful. For since God so much 
 esteemeth praises, that He preferreth them above 
 
 223 
 
thousands of rams and tens of thousands of rivers of 
 oil : if I love Him with that inflamed ardour and zeal 
 I ought His praises must needs be delightful to me 
 above all services and riches ■whatsoever. That which 
 hinders us from seeing the glory and discerning the 
 sweetness of praises hinders us also from knowing 
 the manner how we are concerned in them. But God 
 knoweth infinite reasons, for which He preferreth 
 them. If I should tell you what they are, 3^ou would 
 be apt to despise them. Divine and heavenly mysteries 
 being thirsted after till they are known, but by cor- 
 rupted nature undervalued. Howbeit since grace 
 correcteth the perverseness of nature, and tasteth in a 
 better manner, it shall not be long, till somewhere we 
 disclose them. 
 
 82 
 
 Are not praises the very end for which the world 
 was created ? Do they not consist as it were of know- 
 ledge, complacency, and thanksgiving ? Are they not 
 better than all the fowls and beasts and fishes in the 
 world ? What are the cattle upon a thousand hills but 
 carcases, without creatures that can rejoice in God, and 
 enjoy them ? It is evident that praises are infinitely 
 more excellent than all the creatures because they 
 proceed from men and angels. For as streams do, they 
 derive an excellency from their fountains, and are the 
 last tribute that can possibly be paid to the Creator. 
 Praises are the breathings of interior love, the marks 
 224 
 
and symptoms of a happy life, overflowing gratitude, 
 returning benefits, an oblation of the soul, and the 
 heart ascending upon the wings of divine affection to 
 the Throne of God. God is a Spirit and cannot feed on 
 carcases : but He can be delighted with thanksgivings, 
 and is infinitely pleased with the emanations of our 
 joy, because Himself is admired and His works are 
 esteemed. What can be more acceptable to love than 
 that it should be prized and magnified ? Because 
 therefore God is love, and His measure infinite, He 
 infinitely desires to be admired and beloved, and so 
 our praises enter into the very secret of His Eternal 
 Bosom, and mingle with Him who dwelleth in that light 
 which is inaccessible. What strengths are there even 
 in flattery to please a great affection ? Are not your 
 bowels moved, and your affections melted with delight 
 and pleasure, when your soul is precious in the eye of 
 those you love ? When your affection is pleased, your 
 love prized, and they satisfied ? To prize love is the 
 highest service in the whole world that can be done 
 unto it. But there are a thousand causes moving God 
 to esteem our praises, more than we can well apprehend. 
 However, let these inflame you, and move you to praise 
 Him night and day forever. 
 
 83 
 
 Of 'our Saviour it is said, Sacrifice ana offering Thcu 
 wouldsi noty but a body hast Thou prepared vie, all Sacrifices 
 being but types and figures of Himself, and Himself 
 
 JP 225 
 
infinitely more excellent than they all. Of a broken 
 heart also it is said, Thou desirest not sacrifice else I would 
 give it. Thou delightest not in burnt offering. The sacri- 
 fices of God are a broken spirit ; a broken and contrite hearty 
 O God, Thou wilt not despise. One deep and serious 
 groan is more acceptable to God than the creation of a 
 world. In spiritual things we find the greatest excel- 
 lency. As praises, because they are the pledges of our 
 mutual affection, so groans, because they are the 
 pledges of a due contrition, are the greatest sacrifices. 
 Both proceed from love, and in both we manifest and 
 exercise our friendship. In contrition we show our 
 penitence for having offended, and by that are fitted to 
 rehearse His praises. All the desire wherewith He 
 longs after a returning sinner, makes Him to esteem a 
 broken heart. What can more melt and dissolve a 
 lover than the tears of an offending and returning 
 friend ? Here also is the saying verified, The falling out 
 of lovers is the beginning of love , the reneiving^ the repairing^ 
 and the strengthening of it. 
 
 84 
 
 An enlarged soul that seeth all the world praising 
 God, or penitent by bewailing their offences and con- 
 verting to Him, hath his eye fixed upon the joy of 
 Angels. It needeth nothing but the sense of God to 
 inherit all things. We must borrow and derive it from 
 Him by seeing His, and aspiring after it. Do but clothe 
 yourself with Divine resentments and the world shall 
 
 220 
 
be to you the valley of vision, and aU the nations and 
 kingdoms of the world shall appear in splendour and 
 celestial glory. 
 
 85 
 
 The righteous shaU rejoice when he seeth the vengeance, he 
 shall wash his feet in the blood of the wicked. But I will 
 sing of Thy power, yea I will sing aloud of Thy mercy in the 
 morning. For Thou hast been my defence in the day of my 
 trouble. The deliverances of your former life are 
 objects of your felicity, and so is the vengeance of the 
 wicked. \)0^ith both which in all times and places you 
 are ever to be present in your memory and under- 
 standing. For lack of considering its objects the soul 
 is desolate. 
 
 86 
 
 My soul thirstethfor Thee, my flesh longeth for Thee in a 
 dry and thirsty land where no water is. To see Thy power 
 and Thy glory so as I have seen Thee in the Sanctuary. 
 Because Thy loving-kindness is better than life, my lips shah 
 praise Thee. Thus will I bless Thee while I live, I will lift 
 up mine hands in Thy name. Afy soul shall be satisfied as 
 with marrow and fatness, and my mouth shall praise Thee 
 with joyful lips. O Thou that hearest prayer, unto Thee 
 shall all flesh come. Blessed is the man whom Thou choosest 
 and causest to approach unto Thee, that he may dwell in Thy 
 courts. We shall be satisied with the goodness of this 
 
 227 
 
house, even of this Holy Temple. See how in the 65th 
 psalm he introduceth the^ meditation of God's visible 
 works sweetly into the Tabernacle and maketh them to 
 be the fatness of His house, even of His Holy Temple. 
 God is seen when His love is manifested. God is en- 
 joyed when His love is prized. When we see the glory 
 of His wisdom and goodness and His power exerted, 
 then we see His glory. And these we cannot see till 
 we see their works. When therefore we see His works, 
 in them as in a mirror we see His glory 
 
 87 
 
 Make a Joyful noise unto God, all ye lands, sing forth tlie 
 honour of His name, make His praise glorious. Say unto 
 God, how terrible art Thou in Thy works 1 Through the 
 greatness of Thy power shall Thine enemies submit themselves 
 unto TJiee. All the earth shall worship Thee, and sing unto 
 Thee, they shall sing to Thy name. Come and see the works 
 of God, He is terrible in his doing towards the children of 
 man. The prospect of all Nations praising Him is far 
 sweeter than the prospect of the fields or silent Heavens 
 serving them, though you see the skies adorned with 
 stars, and the fields covered with com and flocks of 
 sheep and cattle. When the eye of your understanding 
 shineth upon them, they are yours in Him, and all your 
 joys. 
 
 228 
 
88 
 
 God is mv King, of old working salvation in the midst of 
 the Earth. He divided the sea by His strength. He brake the 
 heads of Leviathan in pieces. His heart is always abroad 
 in the midst of the earth ; seeing and rejoicing in His 
 wonders there. His soul is busied in the ancient works 
 of God for His people Israel. The day is thine, the night 
 also is thine. Thou hast prepared the Light and the Sun. 
 Thou hasi set all the borders of the earth. Thou hast made 
 summer and winter. He proposeth more objects of our 
 felicity in which we ought to meet the goodness of God, 
 that we might rejoice before Him, The day and night, 
 the light and the sun are God's treasures, and ours 
 also 
 
 89 
 
 In the 78th psalm, he commandeth all ages to record 
 the ancient ways of God, and recommendeth them to 
 our meditation, shewing the ordinance of God, that 
 fathers should teach their children, and they another 
 generation : which certainly since they are not to be 
 seen in the visible world, but only in the memory and 
 minds of men. The memory and mind are a strange 
 region of celestial light, and a wonderful place, as well 
 as a large and sublime one, in which they may be seen. 
 What is contained in the souls of men being as visible 
 to us as the very heavens. 
 
 229 
 
90 
 
 In the 84th psalm he longeth ^earnestly after the 
 Tabernacle of God, and preferreth a day in His courts 
 above a thousand. Because there, as Deborah speaketh 
 in her song, was the place of drawing waters, that is of 
 repentance ; and of rehearsing the righteous acts of the 
 Lord, which it is more blessed to do than to inherit 
 the palaces of wicked men. 
 
 91 
 
 Among the Gods there is none like unto Thee. Neither are 
 there any works like unto Thy works. All nations whom 
 Thou hast made, shall come and worship Thee, O Lord, and 
 shall glorify Thy name. For Thou art great, and doest 
 wondrous things. Thou art God alone. This is a glorious 
 meditation, wherein the psalmist gives himself liberty 
 to examine the excellency of God's works, and finding 
 them infinitely great and above all that can be besides, 
 rejoiceth and admireth the goodness of God, and resteth 
 satisfied with complacency in them. That they were 
 all his, he knew well, being the gifts of God made unto 
 him, and that he was to have communion with God in 
 the enjoyment of them. But their excellency was a 
 thing unsearchable and their incomparableness above 
 all imagination, which he found by much study to his 
 infinite delectation. 
 
 230 
 
In his other psalms he proceedeth to speak of the 
 works of God over and over again : sometimes stirring 
 up all creatures to praise God for the very delight he 
 took in their admirable perfections, sometimes shewing 
 God's goodness and mercy by them, and sometimes 
 rejoicing himself and triumphing in them. By all this 
 teaching us what we ought to do, that we might become 
 divine and heavenly. In the 103rd psalm he openeth 
 the nature of God's present mercies, both towards 
 himself in particular, and towards all in general, turning 
 emergencies in this world into celestial joys. In the 
 104th psalm he insisteth wholly upon the beauty of 
 God's works in the creation, making all things in 
 Heaven and Earth, and in the heaven of heavens, in 
 the wilderness and the sea his private and personal 
 delights. In the 105th and 106th psalms he celebrateth 
 the ways of God in former ages with as much vehem- 
 ency, zeal and pleasure as if they were new things, and 
 as if he were present with them seeing their beauty and 
 tasting their delight that very moment. In the 107th 
 psalm he contemplates the ways of God in the dispensa- 
 tions of His providence, over travellers, sick men, sea- 
 men, &c., shewing that the way to be much in heaven 
 is to be much employed here upon Earth in the medi- 
 tation of divine and celestial things. For such are 
 these, though they seem terrestrial. All which he 
 concludeth thus : Whoso considereth these things^ even he 
 shall understand this loving-kindness of the Lord. In the 
 
 231 
 
119th psalm, like an enamoured, person, and a man 
 ravished in spirit with joy and pleasure, he treateth 
 upon Divine laws, and over and over again maketh 
 mention of their beauty and perfection. By all which 
 we may see what inward life we ought to lead with 
 God in the Temple. And that to be much in the 
 meditation of God's works, and laws, to see their 
 excellency, to taste their sweetness, to behold their 
 glory, to admire, and rejoice and overflow with praises 
 is to live in Heaven. But unless we have a communion 
 with David in a rational knowledge of their nature and 
 excellency, we can never understand the grounds of his 
 complacency, or depth of his resentments.* 
 
 93 
 
 In our outward life towards men the psalmist also is 
 an admirable precedent : In weeping for those that for- 
 get God's law, in publishing His praises in the congrega- 
 tion of the righteous, in speaking of His testimonies 
 without cowardice or shame even before princes, in 
 delighting in the saints, in keeping promises though 
 made to his hurt, in tendering the life of his enemies, 
 and clothing himself with sack-cloth when they were 
 sick, in showing mercy to the poor, in enduring the 
 songs and mockings of the drunkards, in taking care to 
 glorify the Author of all Bounty with a splendid temple 
 and musical instruments in this world, in putting his 
 
 This word is here and elsewhere used in its original and 
 proper sense of a deep feeling or sentiment. — Ed. 
 
 232 
 
trust and confidence in God among all his enemies, 
 evermore promoting His honour and glory, instructing 
 others in the excellency of His ways, and endeavouring 
 to establish His worship in Israel. Thus ought we to 
 the best of our power to express our gratitude and 
 friendships to so great a benefactor in all the effects 
 of love and fidelity, doing His pleasure with all our 
 might, and promoting His honour with all our power, 
 
 94 
 
 There are psalms more clear wherein he expresseth 
 the joy he taketh in God's works and the glory of them. 
 Wherein he teacheth us at divers times and in divers 
 manner to ponder on them. Among which the 145th 
 psalm (and so onward to the last) are very eminent. 
 In which he openeth the nature of God's Kingdom, and 
 so vigorously and vehemently exciteth all creatures to 
 praise Him, and all men to do it with all kind of musical 
 instruments by all expressions, in all nations for all 
 things, as ten thousand vents were not sufficient to ease 
 his fulness, as if all the world were but one Celestial 
 Temple in which he was delighted, as if all nations were 
 present before him, and he saw God face to face in this 
 earthly Tabernacle, as if his soul like an infinite ocean 
 were full of joys, and all these but springs and channels 
 overflowing. So purely, so joyfully, so powerfully he 
 walked with God, all creatures, as they brought a 
 confluence of joys unto him, being pipes to ease him. 
 
 *33 
 
95 
 
 His soul recovered its pristine liberty, and saw 
 through the mud walls of flesh and blood. Being alive, 
 he was in the spirit all his days. While his body there- 
 fore was inclosed in this world, his soul was in the 
 temple of Eternity, and clearly beheld the infinite life 
 and omnipresence of God : Having conversation with 
 invisible, spiritual, and immaterial things, which were 
 its companions, itself being invisible, spiritual and 
 immaterial. Kingdoms and Ages did surround him, 
 as clearly as the hills and mountains : and therefore 
 the Kingdom of God was ever round about him. 
 Everything was one way or other his sovereign delight 
 and transcendent pleasure, as in Heaven everythhig 
 will be everyone's peculiar treasure. 
 
 96 
 
 He saw these things only in the light of faith, and yet 
 rejoiced as if he had seen them by the Light of Heaven, 
 which argued the strength and glory of his faith. And 
 whereas he so rejoiced in all the nations of the earth 
 for praising God, he saw them doing it in the light of 
 prophesy, rot of history : Much more therefore should 
 we rejoice, who see these prophecies fulfilled, since the 
 fulfilling of them is so blessed, divine, and glorious, that 
 the very prevision of their accomplishment transported 
 and ravished this glorious person. But we wither and 
 for lack of sense shrivel up into nothing, who should 
 be filled with the delights of ages. 
 23+ 
 
97 
 
 By this we understand what it is to be the Sons of 
 God, and what it is to live in communion with Him, 
 what it is to be advanced to His Throne, and to reign 
 in His Kingdom, with all those other glorious and 
 marvellous expressions that are applied to men in the 
 Holy Scriptures. To be the Sons of God is not only to 
 enjoy the privileges and the freedom of His house, and 
 to bear the relation of children to so great a Father, but 
 it is to be like Him, and to share with Him in all His 
 glory, and in all His treasures. To be like Him in spirit 
 and understanding, to be exalted above all creatures as 
 the end of them, to be present as He is by sight and 
 love, without limit and without bounds, with all His 
 works, to be Holy towards all and wise towards all, as 
 He is. Prizing all His goodness in all with infinite 
 ardour, that as glorious and eternal kings being pleased 
 in all, we might reign over all for evermore. 
 
 98 
 
 This greatness both of God towards us, and of our- 
 selves towards Him, we ought always as much as 
 possible to retain in our understanding. And when we 
 cannot effectually keep it alive in our senses, to cherish 
 the memory of it in the centre of our hearts, and do all 
 things in the power of it. For the Angels when they 
 come to us, so fulfill their outward ministry, that with- 
 in they nevertheless maintain the beatific vision : 
 ministering before the Throne of God, and among the 
 
 235 
 
sons of men at the same time. The reason whereof St. 
 Gregory saith is this : Tho' the Spirit of an Angel he limited 
 and cirmmscribed in itself, yet the Supreme Spirit, which is 
 God, is uncircumscribed. He is everywhere and wholly 
 everywhere : which makes their knowledge to be dilated every- 
 where. For being wholly everyzvhere, they are ijnmediately 
 present with His omnipresence in every place and wholly. It 
 aileth them for ever, 
 
 99 
 
 This sense that God is so great in goodness, and we 
 so great in glory, as to be His sons, and so rich as to 
 live in communion with Him, and so individually 
 united to Him, that He is in us, and we in Him, will 
 make us do all our duties not only with incomparable 
 joy but courage also. It will fill us with zeal and 
 fidelity, and make us to overflow with praises. For 
 which one cause alone the knowledge of it ought infi- 
 nitely to be esteemed. For to be ignorant of this, is to 
 sit in darkness, and to be a child of darkness : it maketh 
 us to be without God in the world, exceeding weak, 
 timorous, and feeble, comfortless and barren, dead and 
 unfruitftd, lukewarm, indifferent, dumb, unfaithful. To 
 which I may add, that it makes us uncertain. For so 
 glorious is the face of God and true religion, that it is 
 impossible to see it, but in transcendent splendour. 
 Nor can we know that God is till we see Him infinite 
 in goodness. Nothing therefore will make us certain 
 of His Being but His Glory. 
 236 
 
100 
 
 To enjoy communion with God is to abide with Him 
 m the fruition of His Divine and Eternal Glory, in all 
 His attributes, in all His thoughts, in all His creatures, 
 in His Eternity, Infinity, Almighty Power, Sovereignty, 
 &c. In all those works which from all Eternity He 
 wrought in Himself ; as the generation of His Son, the 
 proceeding of the Holy Ghost, the eternal union and 
 communion of the blessed Trinity, the counsels of His 
 bosom, the attainment of the end of all His endeavours, 
 wherein we shall see ourselves exalted and beloved 
 from all Eternity. We are to enjoy communion with 
 Him in the creation of the world, in the government of 
 Angels, in the redemption of mankind, in the dispensa- 
 tions of His providence, in the incarnation of His Son, 
 in His passion, resurrection and ascension, in His 
 shedding abroad the Holy Ghost, in His government of 
 the Church, in His judgment of the world, in the 
 punishment of His enemies, in the rewarding of His 
 friends, in Eternal Glory. All these therefore parti- 
 cularly ought to be near us, and to be esteemed by us 
 as our riches ; being those delectable things that adorn 
 the house of God which is Eternity ; and those living 
 fountains, from whence we seek forth the streams of 
 joy, that everlastingly overflow to refresh our souls. 
 
 237 
 
THE FOURTH CENTURY 
 
 1 
 
 HAVING spoken so much concerning his entrance and 
 progress in Felicity, I wiU in this century speak of the 
 pnnciples with which your friend endued himself to 
 enjoy it. For besides contemplative, there is an active 
 happiness, which consisteth in blessed operations. And 
 as some things fit a man for contemplation, so there 
 are others fitting him for action : which as they are 
 mfinitely necessary to practical happiness, so are they 
 hkewise infinitely conducive to contemplative itself 
 
 2 
 
 He thought it a vain thing to see glorious principles 
 he buried in books, unless he did remove them into his 
 understanding ; and a vain thing to remove them 
 unless he did revive them, and raise them up by con- 
 tinual exercise. Let this therefore be the first principle 
 of your soul— That to have no principles or to live 
 238 
 
beside them, is equally miserable. And that philosophers 
 are not those that speak but do great things. 
 
 3 
 
 He thought that to be a Philosopher, a Christian, and 
 a Divine, was to be one of the most illustrious creatures 
 in the world ; and that no man was a man in act, but 
 only in capacity, that was not one of these, or rather 
 all. For either of these three include the other two. 
 A Divine includes a Philosopher and a Christian ; a 
 Christian includes a Divine and a Philosopher ; a 
 Philosopher includes a Christian and a Divine. Since 
 no man therefore can be a man unless he be a Philo- 
 sopher, nor a true Philosopher unless he be a Christian, 
 nor a perfect Christian, unless he be a Divine, every 
 man ought to spend his time, in studying diligently 
 Divine Philosophy. 
 
 4 
 
 This last principle needs a little explication. Not 
 only because Philosophy is condemned for vain, but 
 because it is superfluous among inferior Christians, and 
 impossible, as some think, unto them. We must dis- 
 tinguish therefore of philosophy and of Christians also. 
 Some philosophy, as Saint Paul says, is vain, but then 
 it is vain philosophy. But there is also a Divine 
 Philosophy, of which no books in the world are more 
 full than his own. That we are naturally the Sons of 
 
 239 
 
God (I speak of primitive and upright nature,) that 
 the Son of God is the first beginning of every creature, 
 that we are to be changed from glory to glory into the 
 saine Image, that we are spiritual Kings, that Christ is 
 the express Image of His Father's person, that by Him 
 all things are madeVhether they are visible or invisible, 
 is the highest Philosophy in the world ; and so is it also 
 to treat, as he does, of the nature of virtues and Divine 
 Laws. Yet no man, I suppose, will account these 
 superfluous, or vain, for in the right knowledge of these 
 Eternal Life consisteth. And till we see into the beauty 
 and blessedness of God's Laws, the glory of His works, 
 the excellency of our soul, &c. we are but childrien of 
 darkness, at least but ignorant and imperfect : neither 
 able to rejoice in God as we ought, nor to live in com- 
 munion with Him. Rather we should remember that 
 Jesus Christ is the Wisdom of the Father, and that 
 since our life is hid with Christ in God, we should 
 spend our days in studying "Wisdom, that we might be 
 like unto Him : that the treasures of Heaven are the 
 treasures of Wisdom, and that they are hid in Christ. 
 As it is written, In Him are hid all the treasures of Wisdom 
 and Knowledge. 
 
 5 
 
 In distinguishing of Christians we ought to consider 
 that Christians are of two sorts, perfect or imperfect, 
 intelligent and mature, or weak and inexperienced : (I 
 will not say ignorant, for an ignorant Christian is a 
 240 
 
contradictfon in nature I say not tliat an imperfect 
 Christian is the most glorious creature in the whole 
 world, nor that it is necessary for him, if he loves to be 
 imperfect, to be a Divine Philosopher. But he that is 
 perfect is a Divine Philosopher, and the most glorious 
 creature in the whole world. Is not a Philosopher a 
 lover of wisdom ? That is the signification of the very 
 word, and sure it is the essence of a Cheistian, or very 
 near it, to be a lover of wisdom. Can a Christian be 
 so degenerate as to be a lover of imperfection ? 
 Does not your very nature abhor imperfection ? 'Tis 
 true a Christian so tar as he is defective and imperfect 
 may be ignorant, yet still he is a lover of wisdom and 
 a studier of it. He may be defective, but so far as he 
 is defective he is no Christian, for a Christian is not a 
 Christian in his blemishes, but his excellencies. Nor is 
 a man indeed a man in his ignorances, but his wisdom. 
 Blemishes may mar a man, and spoil a Christian, but 
 they cannot make him. Defects may be in him and 
 cleave unto him, but they are to be shaken off and re- 
 pented. Every man therefore according to his degree, 
 so far forth as he is a Christian, is a Philosopher. 
 
 6 
 
 Furthermore doth not St. Paul command us in under- 
 standing to he men ? Tliat implies that with little under- 
 standing we are but children, and without understanding 
 are not men, but dreams and shadows, insignificant 
 shells and mere apparitions. Doth he not earnestly 
 
 Q 241 
 
pray, that their hearts may be comforted, being knit 
 together in Love, unto all the riches of the full assur- 
 ance of understanding, to the acknowledgment of the 
 mystery of God, and of the Father, and of Christ ? 
 This plainly shows, that though a weak Christian may 
 believe great things by an implicit faith, yet it is very 
 desirable his faith should be turned into assurance, and 
 that cannot be but by the riches of knowledge and 
 understanding. For he may believe that God is, and 
 that Jesus Christ is his Saviour, and that his soul is 
 immortal, and that there are joys in heaven, and that 
 the scriptures are God's Word, and that God loves 
 him, &c,, so far as to yield obedience in some measure, 
 but he can never come to a full assurance of all this, 
 but by seeing the riches of the full assurance, t.e.^ those 
 things which are called the riches of the full assurance ; 
 for being known they give us assurance of the truth of 
 all things : the glory of God's laws, the true dignity of 
 his own soul, the excellency of God's ways, the 
 magnificent goodness of His works, and the real 
 blessedness of the state of grace. All which a man is 
 so clearly to see, that he is not more sensible of the 
 reality of the sunbeams. How else should he live in 
 communion with God, to wit, in the enjoyment of 
 them ? For a full assurance of the reality of his joys 
 is infinitely necessary to the possession of them. 
 
7 
 
 This digression steals me a little further. Is it not the 
 shame and reproach of Nature, that men should spend 
 so much time in studying trades, and be so ready 
 skilled in the nature of clothes, of grounds, of gold and 
 silver, &c,, and to think it much to spend a little time 
 in the study of God, themselves, and happiness ? 
 What have men to do in this world, but to make them- 
 selves happy ? Shall it ever be praised, and despised ? 
 Verily, happiness being the sovereign and supreme of 
 our concerns, should have the most peculiar portion of 
 our time, and other things what she can spare. It 
 more concerns me to be Divine than to have a purse of 
 gold. And therefore as Solomon said. We must dig for 
 heras for gold and stiver, and that is the way to under- 
 stand the fear of the Lord, and to find the knowledge 
 of God. It is a strange thing that men will be such 
 enemies to themselves. Wisdom is the principal thing, 
 yet all neglect her. Wherefore get wisdom, and with all 
 thy getting get understanding. Exalt her and she shah 
 promote thee, she shall bring thee to honour when thou dost 
 embrace her. She shall give to thy head an ornament of grace, 
 a crown qf glory shall she deliver to thee. Had you certain 
 tidings of a mine of gold, would the care of your 
 ordinary affairs detain you, could you have it for the 
 digging ? Nothing more ruins the world than a con- 
 ceit that a little knowledge is sufficient. Which is a 
 mere lazy dream to cover our sloth or enmity against 
 God. Can you go to a mine of gold, and not to wisdom, 
 
 243 
 
(to dig for it) without being guilty, either of a base 
 despondency and distrust of wisdom that she will not 
 bring you to such glorious treasures as is promised ; 
 or else of a vile and lazy humour that makes you despise 
 them, because of the little but long labour you appre- 
 hend between ? Nothing keeps men out of the Temple 
 of Honour, but that the Temple of Virtue stands be- 
 tween. But this was his principle that loved Happi- 
 enss, and is your friend : I came into this world only 
 that I might be happy. And whatsoever it cost me, I 
 will be happy. A happiness there is, and it is my de- 
 sire to enjoy it. 
 
 8 
 
 Philosophers are not only those that contemplate 
 happiness, but practise virtue. He is a Philosopher 
 that subdues his vices, lives by reason, orders his 
 desires, rules his passions, and submits not to his senses, 
 nor is guided by the customs of this world. He 
 despiseth those riches which men esteem, he despiseth 
 those honours which men esteem, he forsaketh those 
 pleasures which men esteem. And having proposed 
 to himself a superior end than is commonly dis- 
 cerned, bears all discouragements, breaks through all 
 difficulties aild lives unto it: that having seen the 
 secrets and the secret beauties of the highest reason, 
 orders his conversation, and lives by rule : though in 
 this age it be held never so strange that he should do 
 so. Only he is Divine because he does this upon noble 
 principles ; because God is, because Heaven is, because 
 Jesus Christ hath redeemed him, and because he loves 
 244 
 
Him : not only because virtue is amiable, and felicity 
 delightful, but for that also, 
 
 9 
 
 Once more we will distinguish of Christians. There 
 are Christians that place and desire all their happiness 
 in another life, and there is another sort of Christians 
 that desire happiness in this. The one can defer their 
 enjoyment of Wisdom till the World to come, and 
 dispense with the increase and perfection of knowledge 
 for a little time : the other are instant and impatient of 
 delay, and would fain see that happiness here, which 
 they shall enjoy hereafter. Not the vain happiness 
 of this world, falsely called happiness, truly vain : 
 but the real joy and glory of the blessed, which 
 consisteth in the enjoyment of the whole world in 
 communion with God ; not this only, but the invisible 
 and eternal, which they earnestly covet to enjoy im- 
 mediately : for which reason they daily pray TAy king- 
 dom come, and travail towards it by learning Wisdom as 
 fast as they can. Whether the first sort be Christians 
 indeed, look you to that. They have much to say for 
 themselves. Yet certainly they that put off felicity 
 with long delays are to be much suspected. For it is 
 against the nature of love and desire to defer. Nor can 
 any reason be given vrhy they should desire it at last, 
 and not now. If they say because God hath com- 
 manded them, that is false : for He offcreth it now, 
 now they are commanded to have their conversation in 
 
 2+5 
 
Heaven, now they may be full of joy and full of glory. 
 Ye are not straitened in me, but in your own bowels. 
 Those Christians that can defer their felicity may be 
 contented with their ignorance. 
 
 10 
 
 He that will not exchange his riches now will not 
 forsake them hereafter. He must forsake them but 
 will hardly be persuaded to do it willingly. He will 
 leave them but not forsake them, for which cause two 
 dishonours cleave unto him ; and if at death, eternally. 
 First, he comes off the stage unwillingly, which is very 
 unhandsome : and secondly, he prefers his riches above 
 his happiness. Riches are but servants unto happi- 
 ness ; when they are impediments to it they cease to be 
 riches. As long as they are conducive to Felicity they 
 are desirable ; but when they are incompatible are 
 abominable. For what end are riches endeavoured, 
 why do we desire them, but that we may be more 
 happy ? "When we see the pursuit of riches destruc- 
 tive to Felicity, to desire them is of all things in nature 
 the most absurd and the most foolish. I ever thought 
 that nothing was desirable for itself but happiness, and 
 that whatever else we desire, it is of value only in rela- 
 tion, and order to it. 
 
 11 
 
 That maxim also which your friend used is of very 
 great and Divine concernment ; / will first spend a great 
 246 
 
deal of time in seeking Happiness ^ and then a great deal more 
 in enjoying it. For if Happiness be worthy to be sought, 
 it is worthy to be enjoyed. As no folly in the world is 
 more vile than that pretended by alchemists, of having 
 the Philosopher's Stone and being contented without 
 using it : so is no deceit more odious, than that of 
 spending many days in studying, and none in enjoying, 
 happiness. That base pretence is an argument of false- 
 hood and mere forgery in them, that after so much 
 toil in getting it they refuse to use it. Their pretence 
 is that they are so abundantly satisfied in having it, 
 that they care not for the use of it. So the neglect of 
 any man that finds it, shows that indeed he hath lost 
 of happiness. That which he hath found , is counter- 
 feit ware, if he neglect to use it : 'tis only because he 
 cannot ; true happiness being too precious to be 
 despised. Shall I forsake all riches and pleasures for 
 happiness, and pursue it many days and months and 
 years, and then neglect and bury it when I have it ? 
 I will now spend days and nights in possessing it, as I 
 did before in seeking it. It is better being happy tlian 
 asleep. 
 
 12 
 
 Happiness was not made to be boasted, but enjoyed. 
 Therefore tho' others count me miserable, I will not 
 believe them if I know and feel myself to be happy ; 
 nor fear them. I was not born to approve myself ta 
 them, but God. A man may enjoy great delights, 
 without telling them. 
 
 247 
 
Tacitus si pasci potuisset Corvus, haberet 
 Plus dapis & rixae minus invidiaeque. 
 
 Could but the crow in lonely silence eat, 
 
 She then would have less envy and more meat. 
 
 Heaven is a place where our happiness shall be seen 
 of all. We shall there enjoy the happiness of being 
 seen in happiness, without the danger of ostentation : 
 but here men are blind and corrupted, and cannot see ; 
 if they could, we are corrupted, and in danger of abus- 
 ing it. I knew a man that was mightily derided in his 
 pursuit of happiness, till he was understood, and then 
 admired ; but he lost all by his miscarriage. 
 
 13 
 
 One great discouragement to Felicity, or rather to 
 great souls in the pursuit of Felicity, is the solitariness 
 of the way that leadeth to her temple. A man that 
 studies happiness must sit alone like a sparrow upon 
 the house-top^ and like a pelican in the wilderness. And 
 the reason is because all men praise happiness and 
 despise it. Very few shall a man find in the way of 
 wisdom : and few indeed that having given up their 
 names to wisdom and felicity, that will persevere in 
 seeking it. Either he must go on alone, or go back for 
 company. People are tickled with the name of it, and 
 some are persuaded to enterprise a little, but quickly 
 draw back when they see the trouble, yea, cool of 
 themselves without any trouble. Those mysteries 
 248 
 
which while men are ignorant of, they would give all 
 the gold in the world for, I have seen when known to 
 be despised. Not as if the nature of happiness were 
 such that it did need a veil : but the nature of man is 
 such that it is odious and ungrateful. For those things 
 which are most glorious when most naked, are by men 
 when most nakedly revealed, most despised. So that 
 God is fain for His very name's sake lest His beauties 
 should be scorned, to conceal her beauties : and for 
 the sake of men, which naturally are more prone to 
 pry into secret and forbidden things, than into open 
 and common. Felicity is amiable under a veil, but 
 most amiable when most naked. It hath its times and 
 seasons for both. There is some pleasure in breaking 
 the shell : and many delights in our addresses previous 
 to the sweets in the possession of her. It is some part 
 of Felicity that we must seek her. 
 
 14 
 
 In order to this, he furnished himself with this 
 maxim : It is a good thing to be happy alone. It is better 
 to be happy in company, but good to be happy alone. Men 
 owe me the advantage of their society, but if they deny 
 me that just debt, I will not be unjust to myself, and 
 side with them in bereaving me. I will not be dis- 
 couraged, lest I be miserable for company. More 
 company increases happiness, but docs not lighten or 
 diminish misery. 
 
 249 
 
15 
 
 In order to interior or contemplative happiness, it is 
 a good principle : that apprehensions within are better than 
 their objects. Mornay's simile of the saw is admirable : 
 If a man would cut with a saw, he must not apprehend 
 it to be a knife, but a thing with teeth, otherwise he 
 cannot use it. He that mistakes his knife to be an 
 auger, or his hand to be his meat, confounds himself 
 by misapplications. These mistakes are ocular. But 
 far more absurd ones are unseen. To mistake the 
 world, or the nature of one's soul, is a more dangerous 
 error. He that thinks the Heavens and the Earth not 
 his, can hardly use them ; and he that thinks the sons 
 of men impertinent to his joy and happiness can 
 scarcely love them. But he that knows them to be 
 instruments and what they are, will delight in them, 
 and is able to use them. Whatever we misapprehend 
 we cannot use ; nor well enjoy what we cannot use. 
 Nor can anything be our happiness we cannot enjoy. 
 Nothing therefore can be our happiness, but that alone 
 which we rightly apprehend. To apprehend God our 
 enemy destroys our happiness. Inward apprehensions 
 are the very light of blessedness, and the cement of 
 souls and their objects. 
 
 16 
 
 Of what vast importance right principles are we 
 may see by this, — Things prized are enjoyed. All 
 things are ours ; all things serve us and minister to us, 
 250 
 
could wc find the way : nay they are ours, and serve 
 us so perfectly, that they are best enjoyed in their 
 proper places : even from the sun to a sand, from a 
 cherubim to a worm. I will not except gold and silver, 
 and crowns and precious stones, nor any delights or 
 secret treasures in closets and palaces. For if other- 
 wise God would not be perfect in bounty. But 
 suppose the world were all yours, if this principle be 
 rooted in you, to prize nothing that is yours, it blots 
 out all at one dash, and bereaves you of a whole world 
 in a moment. ' 
 
 17 
 
 If God be yours, and all the joys and inhabitants in 
 Heaven,; If you be resolved to prize nothing great and 
 excellent, nothing sublime and eternal, you lay waste 
 your possessions, and make vain your enjoyment of 
 all permanent and glorious things. So that you must 
 be sure to inure yourself frequently to these principles 
 and to impress them deeply ; / will prize all I have, and 
 nothing shall with me be less esteemed, because it is excellent. 
 A daily joy shall be more my wy, because it is continual. A 
 common joy is more mv delight because it is common. For all 
 mankind are my friends, and everything is enriched in serving 
 them. A little grit in the eye destroyeth the sight of 
 the very heavens, and a little mahce or envy a world 
 of joys. One wry principle in the mind is of infinite 
 consequence. I will ever prize what I have, and so 
 much the more because I have it. To prize a thing 
 
 2Sl 
 
when it is gone brecde*h torment and repining ; to 
 prize it while we have it joy and thanksgiving. 
 
 18 
 
 All these reltae to enjoyment, but those principles 
 that relate to communication are more excellent. These 
 are principles of retirement and solitude ; but the 
 principles that aid us in conversation are far better : 
 and help us, though not so immediately to enjoyment, 
 in a far more blessed and divine manner. For it is 
 more blessed to give than to receive; and we are more 
 happy in communication than enjoyment, but only that 
 communication is enjoyment ; as indeed what we give 
 we best receive. For the joy of communicating and the 
 joy of receiving maketh perfect happiness. And there- 
 fore are the sons of men our greatest treasures, because 
 they can give and receive : treasures perhaps infinite as 
 well as affections. But this I am sure they are our 
 treasures, and therefore is conversation so delightful, 
 because they are the greatest. 
 
 19 
 
 The world is best enjoyed and most immediately 
 while we converse blessedly and wisely with men. I 
 am sure it were desirable that they could give and re- 
 ceive infinite treasures : and perhaps they can. For 
 whomsoever I love as myself, to him I give myself, and 
 all my happiness, which I think is infinite : and I receive 
 252 
 
him and all his happiness, Yea, in him I receive God, 
 for God delighteth me for being his blessedness : so that 
 a man obligeth me infinitely that maketh himself happy ; 
 and by making himself happy, giveth me himself and 
 all his happiness. Besides this he loveth me infinitely, 
 as God doth ; and he dare do no less for God's sake. 
 Nay he loveth God for loving me, and delighteth in 
 Him for being good unto me. So that I am magnified 
 in his affections, represented in his understanding, 
 tenderly beloved, caressed and honoured : and this 
 maketh society delightful. But here upon earth it is 
 subject to changes. And therefore this principle is 
 always to be firm, as the foundation of Bliss ; God only 
 is my sovereign happiness and friend i?i the World. Con- 
 versation is full of dangers, and friendships are mortal 
 among the sons of men. But communion with God is 
 infin tely secure, and He my Happiness. 
 
 20 
 
 He from whom I received these things, always 
 thought, that to be happy in the midst of a generation 
 of vipers was become his duty : for men and he are 
 fallen into sin. Were all men wise and innocent, it 
 were easy to be happy, for no man would injure and 
 molest another. But he that would be happy now, must 
 be happy among ingrateful and injurious persons. That 
 knowledge which would make a man happy among just 
 and holy persons, is unuseful now : and those principles 
 only profitable that will make a man happy, not only in 
 
 *S3 
 
peace, but blood. On every side we are environed 
 with enemies, surrounded with reproaches, encom- 
 passed with wrongs, besieged with offences, receiving 
 evil for good, being disturbed by fools, and invaded 
 with malice. This is the true estate of this world, 
 which lying in wickedness, as our Saviour witnesseth, 
 yieldeth no better fruits, than the bitter clusters of folly 
 and perverseness, the grapes of Sodom, and the seeds 
 of Gomorrah. Blind wretches that wound themselves 
 offend me. I need therefore the oil of pity and the 
 balm of love to remedy and heal them. Did they see 
 the beauty of Holiness or the face of Happiness, they 
 would not do so. To think the world therefore a 
 general Bedlam, or place of madmen, and oneself a 
 physician, is the most necessary point of present 
 wisdom : an [important imagination, and the way to 
 Happiness. 
 
 21 
 
 He thought within himself that this world was far 
 better than Paradise had men eyes to see its glory, and 
 their advantages. For the very miseries and sins and 
 offences that are in it are the materials of his joy and 
 triumph and glory. So that he is to learn a diviner art 
 that will now be happy, and that is like a royal chemist 
 to reign among poisons, to turn scorpions into fishes, 
 weeds into flowers, bruises into ornaments, poisons into 
 cordials. And he that cannot learn this art, of extract- 
 ing good out of evil, is to be accounted nothing. Here- 
 254 
 
tofore, to enjoy beauties, and be grateful for benefits 
 was all the art that was required to felicity, but now a 
 man must, like a God, bring Light out of Darkness, and 
 order out of confusion. Which we are taught to do by His 
 wisdom, that ruleth in the midst of storms and tempests. 
 
 22 
 
 He generally held, that whosoever would enjoy the 
 happiness of Paradise must put on the charity of 
 Paradise. And that nothing was his Felicity but his 
 Duty. He called his house the house of Paradise : not 
 only because it was the place wherein he enjoyed the 
 whole world, but because it was every one's house in 
 the whole world. For observing the methods and 
 studying the nature of charity in Paradise, he found 
 that all men would be brothers and sisters throughout 
 the whole world, and evermore love one another as 
 their own selves, though they had never seen each other 
 before. From whence it would proceed that every man 
 approaching him, would be as welcome as an Angel, 
 and the coming of a stranger as delightful as the Sun ; 
 all things in his house being as much the foreigner's as 
 they were his own : Especially if he could infuse any 
 knowledge or grace unto him. 
 
 23 
 
 To establish himself thoroughly in this principle, he 
 made much of another. For he saw that in Paradise a 
 
 «S5 
 
great help to this kind of life, was the cheapness of 
 commodities, and the natural fertility of the then 
 innocent and blessed ground. By which means it came 
 to pass that every man had enough for himself, and all. 
 But that now the earth being cursed and barren, there 
 was danger of want, a necessity of toil and labour and 
 care, and maintenance of servants. Therefore he con- 
 cluded, that the charity of men ought to supply the 
 earth's sterility, who could never want, were they all 
 of a mind, and liberal to each other. But since this 
 also faileth, and men's hearts are cursed and barren as 
 the ground, what is wanting in them God will supply. 
 And that to live upon God's provisions is the most 
 glorious dependence in the whole world. And so he 
 made the love of God his true foundation, and builded 
 not his hopes on the charity of men, but fled unto God 
 as his best refuge, which he thought it very safe and 
 blessed to do, because the trial of his faith was more 
 glorious, and the love of God supplied the defect of 
 charity in men : and he that had commanded had faith- 
 fully promised and was able to perform. 
 
 24 
 
 He thought the stars as fair now, as they were in 
 Eden, the sun as bright, the sea as pure ; and nothing 
 pestered the world with miseries, and destroyed its 
 order, peace, and beauty but sins and vices. Rapine, 
 covetousness, envy, oppression, luxury, ambition, pride 
 &c.,filted.the world with briars and thorns, desolations 
 256 
 
wars, complaints, and contentions, and that this made 
 enormities to be vices. But universal charity, did it 
 breathe among men, would blow all these away, as the 
 wind doth chaff and stubble ; and that then the heavens 
 would be as serene and fair, and the lands as rich as 
 ever they were. And that as all things were improved 
 by the work of redemption, trades and occupations that 
 were left behind, would be pleasant ornaments and 
 innocent recreations ; for whence have we all our 
 cities, palaces, and temples, whence all our thrones and 
 magnificent splendours, but from trades and occupa- 
 tions ? 
 
 25 
 
 But order and charity in the midst of these, is Uke a 
 bright star in an obscure night, hke a summer's day in 
 the depth of winter, like a sun shining among the clouds, 
 like a giant among his enemies, that receiveth strength 
 from their numbers, like a king sitting in the midst 
 of an army. By how much the more scarce it is, by so 
 much the more glorious, by how much the more as- 
 saulted, by so much the more invincible ; by how much 
 the more lonely, by so much the more pitied of God and 
 Heaven. And surely He, who being perfect Love, de- 
 signed the felicity of the world with so much care in 
 the beginning, will now be more tender of the soul that 
 is like Him in its Deordination. 
 
 R 
 
 257. 
 
26 
 
 He thought that men were more to be beloved now 
 than before. And, which is a strange paradox, the 
 worse they are the more they were to be beloved. The 
 worse they are the more they were to be pitied, and 
 tendered and desired, because they had more need, and 
 were more miserable, though the better they are, they 
 are more to be delighted in. But his true meaning in 
 that saying was this : Comparing them with what they 
 were before they were fallen, they are more to be 
 beloved. They are now worse, yet more to be beloved. 
 For Jesus Christ hath been crucified for them. God 
 loved them more, and He gave His Son to die for them, 
 and for me also, which are strong obligations leading 
 us to greater charity. So that men's unworthiness and 
 our virtue are alike increased. 
 
 27 
 
 He conceived it his duty and much delighted in the 
 obligation, that he was to treat every man in the whole 
 world as representative of mankind, and that he was 
 to meet in him, and to pay unto him all the love of 
 God, Angels and Men. 
 
 28 
 
 He thought that he was to treat every man in the 
 person of Christ. That is both as if himself were Christ 
 in the greatness of his love, and also as if the man were 
 258 
 
Christ, he was to use him having respect to all others. 
 For the love of Christ is to dwell within him, and every 
 man is the object of it. God and he are to become one 
 Spirit, that is one in will, and one in desire. Christ must 
 Hve within him. He must be fiUed with the Holy Ghost, 
 which is the God of Love, he must be of the same mind 
 with Christ J esus, and led by His Spirit. For on the other 
 side he was well acquainted with this mystery— That 
 every man being the object of our Saviour's Love, was 
 to be treated as our Saviour, Who hath said. Inasmuch 
 as ye have done it to the least oj these my brethren, ye have 
 done it unto me. And thus he is to live upon Earth 
 among sinners. 
 
 29 
 
 He had another saying— He lives most like an Angel 
 that lives least upon himself, and doth most good to 
 others. For the Angels neither eat nor drink, and yet 
 do good to the whole world. Now a man is an incar- 
 nate Angel. And he that lives in the midst of riches 
 as a poor man himself, enjoying God and Paradise, or 
 Christendom which is better, conversing with the poor, 
 and seeing the value of their souls through their bodies] 
 and prizing all things clearly with a due esteem, is 
 arrived here to the estate of immortality. He cares 
 little for the delicacies either of food or raiment himself, 
 and dehghteth in others. God, Angels, and Men are 
 his treasures. He seeth through aU the mists and veils 
 of invention, and possesseth here beneath the true 
 
 «S9 
 
riches. And he that doth this always is a rare Phoenix. 
 But he confessed that he had often cause to bewail 
 his infirmities. 
 
 30 
 
 I speak not his practises but his principles. I should 
 too much praise your friend did I speak his practises^ 
 but it is no shame for any man to declare his principles, 
 though they are the most glorious in the world. Rather 
 they are to be shamed that have no glorious principles, 
 or that are ashamed of them. This he desired me to 
 tell you because of modesty. But with all that indeed 
 his practises are so short of these glorious principles, 
 that to relate them would be to his shame ; and that 
 therefore you would never look upon him but as clothed 
 in the righteousness of Jesus Christ. Nevertheless I 
 have heard him often say, That he never allowed him- 
 self in swerving from any ofthese, and that he repented deeply 
 every miscarriage : and moreover firmly resolved as much as 
 was possible never to err or wander from them again. 
 
 31 
 
 I heard him often say that holiness and happiness 
 ■were the same, and he quoted a mighty place of scrip- 
 ture — All her ways are pleasantness and her paths are peace. 
 But he delighted in giving the reason of scripture, and 
 therefore said, That holiness and wisdom in effect were 
 one : for no man could be wise that knew excellent things 
 260 
 
without doing them. Now to do them is holiness and to 
 do them wisdom. No man therefore can be further 
 miserable than he severeth from the ways of holiness 
 and wisdom. 
 
 32 
 
 If he might have had but one request of God 
 Almighty, it should have been above all other, that he 
 might be a blessing to mankind. That was his daily 
 prayer above all his petitions. He wisely knew that it 
 included all petitions ; for he that is a blessing to man- 
 kind must be blessed, that he may be so, and must 
 inherit all their affections, and in that their treasures. 
 Ke could not help it. But he so desired to love them, 
 and to be a joy unto them, that he protested often, that 
 lie could never enjoy himself, but as he was enjoyed 
 of others, and that above all delight in all worlds, -he 
 desired to be a joy and blessing to others. Though for 
 ihis he was not to be commended, for he did but right 
 \o God and Nature, who had implanted in all that 
 inclination. 
 
 33 
 
 The desire of riches was removed from himself pretty 
 early. He often protested, if he had a palace of gold 
 and a paradise of delights, besides that he enjoyed, he 
 <:ould not understand a farthing worth of benefit that he 
 should receive thereby unless in giving it away. But 
 
 261 
 
for others he sometimes could desire riches ; till at last 
 perceiving the root of covetousness in him, and that it 
 would grow as long as it was shrouded under that 
 mould, he rooted it quite up with this principle — 
 
 Sometimes it may so happen, that to contemn the world in the 
 whole lump was as acceptable to God as first to get it with 
 solicitude and care^ and then to retail it out in particular 
 charities. 
 
 34 
 
 After this he could say with Luther, that covetous- 
 ness could never fasten the least hold upon him. And 
 concerning his friends even to the very desire of see- 
 ing them rich, he could say, as Phocion the poor 
 Athenian did of his children : Either they will be like me 
 or not ; if they are like me they will ttot need riches ; if they 
 are not they will be but needless and hurtful superfluities. 
 
 35 
 
 He desired no other riches for his friends but those 
 which cannot be abused ; to wit the true treasures, God 
 and Heaven and Earth and Angels and Men, &c. with 
 the riches of wisdom and grace to enjoy them. And it 
 was his principle — That all the treasures in the whole world 
 would not make a miser happy. A miser is not only a 
 covetous man but a fool. Any needy man, that wanteth 
 the world, is miserable. He wanteth God and all 
 things. 
 262 
 
36 
 
 He thought also that no poverty could befall him that 
 eajoyed Paradise. For when all the things are gone 
 which man can give, a man is still as rich as Adam was 
 in Eden, who was naked there. A naked man is the 
 richest creature in all worlds, and can never be happy 
 till he sees the riches of his very nakedness. He is very 
 poor in knowledge that thinks Adam poor in Eden. 
 See here how one principle helps another. All our 
 disadvantages contracted by the fall arc made up and 
 recompensed by the Love of God. 
 
 37 
 
 'Tis not change of place, but glorious principles well 
 practised that establish Heaven in the life and soul. 
 An angel will be happy anywhere, and a devil miser- 
 able, because the principles of the one are always 
 good, of the other, bad. From the centre to the 
 utmost bounds of the everlasting hills all is Heaven 
 before God, and full of treasure ; and he that walks 
 like God in the midst of them, blessed. 
 
 38 
 
 Love God, Angels and Men, triumph in God's works, 
 delight in God's laws, take pleasure in God's ways in 
 all ages, correct sins, bring good out of evil, subdue 
 your lusts, order your senses, conquer the customs and 
 opinions of men and render good for evil, you are in 
 
 263 
 
Heaven everywhere. Above the stars earthly things 
 will be celestial joys, and here beneath will things 
 delight you that are above the heavens. All things 
 being infinitely beautiful in their places, and wholly 
 yours in all their places. Your riches will be as 
 infinite in value and excellency, as they are in beauty 
 and glory, and that is, as they are in extent. 
 
 39 
 
 Thus he was possessor of the whole world, and held 
 it his treasure, not only as the gift of God, but as the 
 theatre of virtues. Esteeming it principally his because 
 it upheld and ministered to many objects of his love 
 and goodness. Towards whom, before whom, among 
 whom he might do the work of fidelity and wisdom, 
 exercise his courage and prudence, show his temperance 
 and bring forth the fruits of faith and repentance. For 
 all those are the objects of our joy that are the objects 
 of our care. They are our true treasures about whom 
 we are wisely employed. 
 
 40 
 
 He had one maxim of notable concernment, and that 
 was. That God, having reserved all other things in his 
 own disposal, had left his heart to him. Those things 
 that were in God's care he would commit to God, those 
 things that were committed to his, he would take care 
 about. He said therefore, that he had but one thing to 
 z6\ 
 
do, and that was to order and keep his heart which 
 alone being well guided, would order all other things 
 blessedly and successfully. The things about him 
 were innumerable and out of his power, but they were 
 in God's power. And if he pleased God in that which 
 was committed to him, God would be sure to please him 
 in things without committed unto God. For He was 
 faithful that had promised ; in all that belonged unto 
 Him God was perfect ; all the danger being lest we 
 should be imperfect in ours, and unfaithful in those 
 things that pertain unto us. 
 
 41 
 
 Having these principles nothing was more easy than 
 to enjoy the world. Which being enjoyed, he had 
 nothing more to do, than to spend his life in praises 
 and thanksgivings. All his care being to be sensible of 
 God's mercies, and to behave himself as the friend of 
 God in the Universe. If anything were amiss, he still 
 would have recourse to his own heart, and found 
 nothing but that out of frame : by restoring which all 
 things- were rectified, and made delightful: As much 
 as that had swerved from the rule of justice, equity 
 and right, so far was he miserable, and no more so 
 that by experience he found the words of the wise 
 man true, and worthy of all acceptation : In all thy 
 keepingy keep thy heart, for out of it are the issues of life and 
 death. 
 
 265 
 
42 
 
 One thing he saw, which is not commonly discerned, 
 and that is, that God made man a free agent for his own 
 advantage, and left him in the hand of his own 
 counsel, that he might be the more glorious. It is hard 
 to conceive how much this tended to his satisfaction. For 
 all the things in Heaven and Earth being so beautiful, 
 and made, as it were, on purpose for his own enjoyment ; 
 he infinitely admired God's wisdom, in that it salved his 
 and all men's exigencies, in which it fully answered 
 his desires. For his desire was that all men should be 
 happy as well as he. And he admired his goodness, 
 which had enjoined no other duty, than what pertained 
 to the more convenient fruition of the world which he 
 had given : and at the marvellous excellency of His love, 
 in committing that duty to the sons of men to be per- 
 formed freely. For thereby He adventured such a 
 power into the hands of His creatures, which Angels 
 and Cherubims wonder at, and which when it is under- 
 stood all Eternity will admire the bounty of giving. 
 For He thereby committed to their hands a power to 
 do that which He infinitely hated, which nothing 
 certainly could move Him to entrust them with, but 
 some infinite benefit which might be attained thereby, 
 What that was, if you desire to know, it was the excel- 
 lency, dignity and exaltation of His creature. 
 
 266 
 
43 
 
 O Adorable and Eternal God ! Hast Thou made me 
 a free agent ! And enabled me if I please to offend 
 Thee infinitely ! What other end couldst Thou intend 
 by this, but that I might please Thee infinitely ! That 
 having the power of pleasing or displeasing, I might be 
 the friend of God ! Of all exaltations in all worlds 
 this is the greatest. To make a world for me was much, 
 to prepare eternal joys for me was more. But to give 
 me a power to displease thee, or to set a sin before Thy 
 face, which Thou infinitely hatest, to profane Eternity, 
 or to defile Thy works, is more stupendous than all 
 these. What other couldst Thou intend by it but that 
 I might infinitely please Thee ? And having the power 
 of pleasing or displeasing, might please Thee and my- 
 self infinitely, in being pleasing ! Hereby Thou hast 
 prepared a new fountain and torrent of joy greater than 
 all that went before, seated us in the Throne of God, 
 made us Thy companions, endued us with a power 
 most dreadful to ourselves, that we might live in sub- 
 lime and incomprehensible blessedness for evermore. 
 For the satisfaction of our goodness is the most 
 sovereign delight of which we are capable. And that 
 by our own actions we should be well pleasing to Thee, 
 is the greatest Felicity Nature can contain. O Thou 
 who art infinitely delightful to the sons of men, make 
 me, and the sons of men, infinitely delightful unto Thee. 
 Replenish our actions with amiableness and beauty, 
 that they may be answerable to thine, and like unto 
 
 267 
 
Thine in sweetness and value. That as Thou in all 
 Thy works art pleasing to us, we in all our works may- 
 be so to Thee ; our own actions as they are pleasing 
 to Thee being an offspring of pleasures sweeter than 
 all. 
 
 44 
 
 This he thought a principle at the bottom of Nature, 
 That ivhaisoever satisfied the goodness of Nature, was the 
 greatest treasure. Certainly men therefore err because 
 they know not this principle. For all inclinations and 
 desires in the soul flow from and tend to the satisfac- 
 tion of goodness. 'Tis strange that an excess of good- 
 ness should be the fountain of all evil. An ambition to 
 please, a desire to gratify, a great desire to delight 
 others being the greatest snare in the world. Hence is 
 it that all hypocrisies and honours arise, I mean esteem 
 of honours. Hence all imitations of human customs, 
 hence all compliances and submissions to the vanities 
 and errors of this world. For men being mistaken in 
 the nature of Felicity, and we by a strong inclination 
 prone to please them, follow a multitude to do evil. We 
 naturally desire to approve ourselves to them, and 
 above all things covet to be excellent, to be greatly be- 
 loved, to be esteemed, and magnified, and therefore 
 endeavour what they endeavour, prize what they prize, 
 magnify what they desire, desire what they magnify : 
 ever doing that which will render us accepted to them ; 
 and coveting that which they admire and praise, that 
 268 
 
so we might be delightful. And the more there are 
 that delight in us the more great and happy we account 
 ourselves. 
 
 45 
 
 This principle of nature, when you remove the rust 
 it hath contracted by corruption, is pure gold ; and the 
 most orient jewel that shines in man. Few consider it 
 either in itself, or in the design of the implanter. No 
 man doubts but it is blessed to receive : to be made a 
 glorious creature, and to have worlds given to one is 
 excellent. But to be a glorious creature and to give, is 
 a blessedness unknown. It is a kind of paradox in our 
 Saviour, and not (as we read of) revealed upon earth, 
 but to St. Paul from Heaven, It is more blessed to give 
 than to receive. It is a blessedness too high to be under- 
 stood. To give is the happiness of God ; to receive, of 
 man. But O the mystery of His loving kindness, even 
 that also hath He imparted to us. Will you that I ascend 
 higher ? In giving us Himself, in giving us the worlds 
 in giving us our souls and bodies, he hath done much, 
 but all this had been nothing, unless He had given 
 us a power to have given Him, ourselves, in which is 
 contained the greatest pleasure and honour. We love 
 ourselves earnestly, and therefore rejoice to have 
 palaces and kingdoms. But when we have these, yea 
 Heaven and Earth, unless we can be delightful and 
 joyous to others they will be of no value. One soul to 
 whom we may be pleasing is of greater worth than all 
 
 269 
 
dead things. Some unsearchable good lieth in this 
 without which the other is but a vile and desolate estate. 
 So that to have all worlds.with a certain sense that they 
 are infinitely beautiful and rich and glorious is miserable 
 vanity, and leaves us forlorn, if all things are dead, or 
 if ourselves are not Divine and illustrious creatures. 
 
 46 
 
 O the superlative Bounty of God ! Where all power 
 seemeth to cease, He proceedeth in goodness, and is 
 wholly infinite, unsearchable, and endless. He seemeth 
 to have made as many things depend upon man's 
 liberty, as His own. "When all that could be wrought 
 by the use of His own liberty were attained, by man's 
 liberty He attained more. This is incredible, but 
 experience will make it plain. By His own liberty He 
 could but create worlds and give Himself to creatures, 
 make Images and endow them with faculties, or seat 
 them in glory. But to see them obedient, or to enjoy 
 the pleasure of their amity and praises, to make them 
 fountains of actions like His own (without which indeed 
 they could not be glorious) or to enjoy the beauty of 
 their free imitation, this could by no means be, without 
 the liberty of His creatures intervening. Nor indeed 
 could the world be glorious, or they blessed without 
 this attainment. For can the world be glorious unless 
 it be useful ? And to what use could the world serve 
 Him, if it served not those, that in this were supremely 
 glorious that they could obey and admire and love and 
 270 
 
praise and imitate their Creator ? Would it not be 
 wholly useless without such creatures ? In creating 
 liberty therefore and giving it to His creatures He 
 glorified all things : Himself, His work, and the subjects 
 of His Kingdom. 
 
 47 
 
 You may feel in yourself how conducive this is to 
 your highest happiness. For that you should be exalted 
 to the fruition of worlds, and in the midst of innumer- 
 able most glorious creatures, be vile and ingrateful, 
 injurious and dishonourable, hateful and evil, is the 
 greatest misery and dissatisfaction imaginable. But to 
 be the joy and delight of innumerable thousands, to be 
 admired as the similitude of God, to be amiable and 
 honourable, to be an illustrious and beautiful creature, 
 to be a blessing, O the good we perceive in this ! O 
 the suavity ! O the contentation ! O the infinite and 
 unspeakable pleasure! Then indeed we reign and 
 triumph when we are delighted in. Then are we 
 blessed when we are a blessing. When all the world 
 is at peace with us and takes pleasure in us, when our 
 actions are delightful, and our persons lovely, when our 
 spirits amiable, and our affections inestimable, then are 
 we exalted to the Throne of Glory. For things when 
 they are useful are most glorious, and it is impossible 
 for you or me to be useful but as we are delightful to 
 God and His attendants. And that the Head of the 
 World, or the End for which all worlds were made 
 
 271 
 
should be useless, as it is improportioned to the glory 
 of the means, and methods of His exaltation, so is it the 
 reproach of His nature and the utter undoing of all His 
 glory. It is improportionable to the beauty of His 
 ways, Who made the world, and to the expectation of 
 His creatures. 
 
 48 
 
 By this you may see, that the works or actions 
 flowing from your own liberty are of greater concern- 
 ment to you than all that could possibly happen besides. 
 And that it is more to your happiness what you are, 
 than what you enjoy. Should God give Himself and 
 all worlds to you, and you refuse them, it would be to 
 no purpose. Should He love you and magnify you^ 
 should He give His Son to die for you, and command 
 all Angels and Men to love you, should He exalt you 
 in His Throne, and give you dominion over all His 
 works, and you neglect them it would be to no purpose. 
 Should He make you in His Image, and employ all His 
 wisdom and power to fill Eternity with treasures, and 
 you despise them, it would be in vain. In all these 
 things you have to do ; and therefore your actions are 
 great and magnificent, being of infinite importance in all 
 eyes ; while all creatures stand in expectation what 
 v/ill be the result of your liberty. Your exterior works 
 are little in comparison of these. And God infinitely 
 desires you should demean yourself wisely in these 
 affairs, that is, rightly. Esteeming and receiving what 
 272 
 
He gives, with veneration and joy and infinite thanks- 
 giving. Many other works there are, but this is the 
 great work of all works to be performed. Consider 
 whether more depends upon God's love to you, or your 
 love to Him. From His love all the things in Heaven 
 and Earth flow unto you ; but if you love neither Him 
 nor them, you bereave yourself of all, and make them 
 infinitely evil and hurtful to you. So that upon your 
 love naturally depends your own excellency and the 
 enjoyment of His. It is by your love that you enjoy all 
 His delights, and are delightful to Him. 
 
 49 
 
 It is very observable by what small principles infusing 
 them in the beginning God attaineth infinite ends. By 
 infusing the principle of self-love He hath made a 
 creature capable of enjoying all worlds : to whom, did 
 he not love himself, nothing could be given. By 
 infusing grateful principles, and inclinations to thanks- 
 giving He hath made the creature capable of more than 
 all worlds, yea, of more than enjoying the Deity in a 
 simple way : though we should suppose it to be infinite. 
 For to enjoy God as the fountain of infinite treasures, 
 and as the giver of all, is infinite pleasure : but He by 
 His wisdom infusing grateful principles, hath made us 
 upon the very account of self-love to love Him more 
 than ourselves. And us, who without self-love could 
 not be pleased at all, even as we love ourselves He hath 
 so infinitely pleased, that we are able to rejoice in Him, 
 
 s 273 
 
and to love Him more than ourselves. And by loving 
 Him more than ourselves, in very gratitude and honour, 
 to take more pleasure in His felicity, than in our own, 
 by which way we best enjoy Him. To see His wisdom, 
 goodness, and power employed in creating all worlds 
 for our enjoyment, and infinitely magnified in beauti- 
 fying them for us, and governing them for us satisfies 
 our self-love ; but with all it so obligeth us that in love 
 to Him, which it crcateth in us, it maketh us more to 
 delight in those attributes as they are His, than as they 
 are our own. And the truth is, without this we could 
 not fully delight in them, for the most excellent and 
 glorious effect of all had been unachieved. But now 
 there is an infinite union between Him and us, He being 
 infinitely delightful to us, and we to Him. For He 
 infinitely delighteth to see creatures act upon such 
 illustrious and eternal principles, in a manner so divine, 
 heroic, and most truly blessed; and we delight in 
 seeing Him giving us the power. 
 
 50 
 
 That I am to receive all the things in Heaven and 
 Earth is a principle not to be slighted. That in receiv- 
 ing I am to behave myself in a Divine and illustrious 
 manner, is equally glorious. That God and all Eternity 
 are mine is surely considerable : that I am His, is more. 
 How ought I to adorn myself, who am made for his 
 enjoyment ? If man's heart be a rock of stone, these 
 things ought to be engraven in it with a pen of a 
 »74- 
 
diamond, and every letter to be filled up with gold 
 that it may eternally shine in Him and before Him ! 
 Wherever we are living, whatever we are doing, these 
 things ought always to be felt within him. Above all 
 trades, above all occupations this is most sublime. 
 This is the greatest of all affairs. Whatever else we 
 do, it is only in order to this end that we may live con- 
 veniently to enjoy the world, and God within it ; 
 which is the sovereign employment including and 
 crowning all : the celestial life of a glorious creature, 
 without which all other estates are servile and imper- 
 tinent. 
 
 51 
 
 Man being to live in the Image of God, and thus of 
 necessity to become productive of glorious actions, was 
 made good, that he might rejoice in the fruits, which 
 himself did yield. That goodness which by error and 
 corruption becomes a snare, being in the clear and 
 pure estate of innocency, the fountain and the channel 
 of all his joys. 
 
 52 
 
 Thus you see how God has perfectly pleased me : it 
 ought also to be my care perfectly to please Him. He 
 has given me freedom, and adventured the power of 
 sinning into my hands : it ought to be a principle en- 
 graven in me, to use it nobly, to be illustrious and 
 
 *75 
 
faithful, to please Him in the use of it, to consult His 
 honour, and having all the creatures in all worlds by 
 His gift ministering unto me, to behave myself as a 
 faithful friend to so great a Majesty, so bountiful a 
 Lord, so Divine a Benefactor, Nothing is so easy as to 
 yield one's assent to glorious principles, nothing so 
 clear in upright nature, nothing so obscure to find in 
 perverted, nothing so difficult to practise at all. In the 
 rubbish of depraved Nature they are lost, though when 
 they are found by any one, and shewn, like jewels they 
 shine by their native splendour, 
 
 53 
 
 If you ask, what is become of us since the fall ? be- 
 cause all these things now lately named seem to pertain 
 to the estate of innocency ; truly now we have super- 
 added treasures, Jesus Christ, and are restored to 
 the exercise of the same principles, upon higher 
 obligations : I will not say with more advantage, 
 though perhaps obligations themselves are to us 
 advantage. For what enabled Adam to love God ? 
 "Was it not that God loved him ? What constrained 
 him to be averse from God ? "Was it not that God was 
 averse from him ? When he was fallen he thought 
 God would hate him, and be his enemy eternally. And 
 this was the miserable bondage that enslaved him. 
 But when he was restored, O the infinite and eternal 
 change ! His very love to himself made him to praise 
 His eternal Love : I mean his Redeemer's. Do we 
 27^ 
 
not all love ourselves ? Self-love maketh us to love 
 those that love us, and to hate all those that hate us. 
 So that obligations themselves are to us advantage. 
 Row we come to lose those advantages I will not stand 
 here to relate. In a clear light it is certain no man can 
 perish. For God is more delightful than He was in 
 Eden. Then He was as delightful as was possible, but 
 he had not that occasion, as by Sin was afforded, to 
 superadd many more delights than before. Being more 
 delightful and more amiable, He is more desirable, and 
 may now be more easily, yea strongly beloved : for the 
 amiableness of the object enables us to love it. 
 
 54 
 
 It was your friend's delight to meditate the principles 
 of upright nature, and to see how things stood in 
 Paradise before they were muddied, and blended, and 
 confounded. For now they are lost and buried in 
 ruins, nothing appearing but fragments, that are 
 worthless shreds and parcels of them. To see the 
 entire piece ravisheth the Angels. It was his desire 
 to recover them and to exhibit them again to the eyes 
 of men. Above all things he desired to see those 
 principles which a stranger in this world would covet 
 to behold upon his first appearance. And that is, what 
 principles those were by which the inhabitants of this 
 world are to live blessedly and to enjoy the same. He 
 found them very easy, and infinitely noble : very noble, 
 and productive of unspeakable good, were they well 
 
 277 
 
pursued. We have named them, and tney are such as 
 these : A man should know the blessings he enjoyeth : 
 A man should prize the blessings which he knoweth : 
 A man should be thankful for the benefits which he 
 prizeth : A man should rejoice in that for which he is 
 thankful. These are easy things, and so are those also 
 which are drowned in a deluge of errors and customs ; 
 That blessings the more they are, are the sweeter ; the 
 more they serve, if lovers and friends, the more 
 delightful, yet these are the hard lessons, in a perverse 
 and retrograde world, to be practised : and almost the 
 only lessons necessary to its enjoyment. 
 
 55 
 
 He was a strict and severe applier of all things to 
 himself, and would first have his self-love satisfied, 
 and then his love of all others. It is true that self-love 
 is dishonourable, but then it is when it is alone. And 
 self-endedness is mercenary, but then it is when it 
 endetli in oneself. It is more glorious to love others, 
 and more desirable, but by natural means to be attained. 
 That pool must first be filled that shall be made to 
 overflow. He was ten years studying before he could 
 satisfy his self-love. And now finds nothing more easy 
 than to love others better than oneself : and that to 
 love mankind so is the comprehensive method to all 
 Felicity. For it makes a man delightful to God and 
 men, to himself and spectators, and God and men 
 delightful to him, and all creatures infinitely in them. 
 278 
 
But as not to love oneself at all is brutish, or rather 
 absurd and stonish, (for the beasts do love themselves) 
 so hath God by rational methods enabled us to love 
 others better than ourselves, and thereby made us the 
 most glorious creatures. Had we not loved ourselves 
 at all, we could never have been obliged to love any- 
 thing. So that self-love is the basis of all love. But 
 when we do love ourselves, and self-love is satisfied 
 infinitely in all its desires and possible demands, then 
 it is easily led to regard the Benefactor more than 
 itself, and for His sake overflows abundantly to all 
 others. So that God by satisfying my self-love, hath 
 enabled and engaged me to love others. 
 
 56 
 
 No man loves, but he loves another more than himself. In 
 mean instances this is apparent. If you come into an 
 orchard with a person you love, and there be but one 
 ripe cherry you prefer it to the other. If two lovers 
 delight in the same piece of meat, either takes pleasure 
 in the other, and more esteems the beloved's satisfac- 
 tion. What ails men that they do not see it ? In 
 greater cases this is evident. A mother runs upon a 
 sword to save her beloved. A father leaps into the 
 fire to fetch out his beloved. Love brought Christ 
 from Heaven to die for His beloved. It is in the nature 
 of love to despise itself, and to think only of its 
 beloved's welfare. Look to it, it is not right love that 
 is otherwise. Moses and St. Paul were no fools. God 
 
 279 
 
make me one of their number. I am sure nothing is 
 more acceptable to Him, than to love others so as to be 
 willing to imperil even one's own soul for their benefit 
 and welfare. 
 
 57 
 
 Nevertheless it is infinitely rewarded, though it 
 seemeth difficult. For by this love do we become 
 heirs of all men's joys, and co-heirs with Christ. For, 
 what is the reason of your own joys, when you are 
 blessed with benefits ? Is it not self-love ? Did you 
 love others as you love yourself, you would be as much 
 affected with their joys. Did you love them more, 
 more. For according to the measure of your love to 
 others will you be happy in them. For according 
 thereto you will be delightful to them, and delighted in 
 your felicity. The more you love men, the more 
 delightful you will bs to God, and the more delight you 
 will take in God, and the more you v/ill enjoy Him. 
 So that the more like you are to Him in goodness, the 
 more abundantly you will enjoy His goodness. By lov- 
 ing others you live in others to receive it. i 
 
 58 
 
 Shall I not love him infinitely for whom God made 
 the world and gave His Son ? Shall I not love him 
 infinitely who loveth me infinitely ? Examine yourself 
 well, and you will find it a difficult matter to love God 
 280 
 
so as to die for Him, and not to love your brother so 
 as to die for him in like manner. Shall I not love Him 
 infinitely whom God loveth infinitely, and commendeth 
 to my love, as the representative of Himself, with such 
 a saying, IV/ia^ ve do to him is done unto Me ? And if I 
 love him so, can I forbear to help him ? Verily had I 
 but one crown in the world, being in an open field, 
 ^,\rh.ere both he and I were ready to perish, and 'twere 
 necessary that one of us must have it all or be 
 destroyed, though I knew not where to have reUef, he 
 should have it, and I would die with comfort. I will 
 not say, How small a comfort so small a succour is 
 did I keep it : but how great a joy, to be the occasion 
 of another's life ! Love knows not how to be timor- 
 ous, because it receives what it gives away, and is 
 unavoidably the end of its own afflictions and another's 
 happiness. Let him that pleases keep his money, I am 
 more rich in this noble charity to all the world, and 
 more enjoy myself in it, than he can be in both the 
 Indies. 
 
 59 
 
 Is it unnatural to do what Jesus Christ hath done ? 
 He that would not in the same cases do the same things 
 can never be saved. For unless we are led by the 
 Spirit of Christ we are none of His. Love in him that 
 in the same cases would do the same things, will be an 
 oracle always inspiring and teaching him what to do : 
 liow far to adventure upon all occasions. And cer- 
 
 281 
 
tainly he whose love is like his Saviour's, will be far 
 greater than any that is now alive, in goodness and 
 love to God and men. This is a sure rule : Love 
 studies not to be scanty in its measures, but how to 
 abound and overflow with benefits. He that pincheth 
 and studieth to spare is a pitiful lover, unless it be for 
 other's sakes* Love studieth to be pleasing, magnificent 
 and noble, and would in all things be glorious and 
 divine unto its object. Its whole being is to its object, 
 and its whole felicity in its object, and it hath no other 
 thing to take care for. It doth good to its own soul 
 while it doth good to another. 
 
 60 
 
 Here upon Earth, it is under many disadvantages 
 and impediments that maim it in its exercise, but in 
 Heaven it is most glorious. And it is my happiness 
 that I can see it on both sides the veil or screen. There 
 it appeareth in all its advantages, for every soul being 
 full and fully satisfied, at ease, in rest, and wanting 
 nothing, easily overflows and shines upon all. It is its 
 perfect interest so to do, and nothing hinders it, self- 
 love therefore being swallowed up and made perfect in 
 the love of others. But here it is pinched and 
 straitened by wants : here it is awakened and put in 
 mind of itself : here it is divided and distracted between 
 two. It has a body to provide for, necessities to relieve, 
 and a person to supply. Therefore is it in this world 
 the more glorious, if in the midst of these disadvantages 
 2S2 
 
it exert itself in its operations. In the other world it 
 swimmeth down the stream, and acteth with its interest. 
 Here therefore is the place of its trial where its opera- 
 tions and its interests are divided. And if our Lord 
 Jesus Christ, as some think, knew the glory to which 
 He should ascend, by dying for others, and that all was 
 safe which He undertook, because in humbling Himself 
 to the death of the cross He did not forsake but attain 
 His glory : The like fate shall follow us, only let us 
 expect it after death as He did : and remember that 
 this and the other life are made of a piece, but this is 
 the time of trial, that, of rewards. The greatest 
 disadvantages of love are its highest advantages. In 
 the great hazards it achieveth to itself the greatest 
 glory. It is seldom considered ; but a love to others 
 stronger than what we bear to ourselves, is the mother 
 of all the heroic actions that have made histories 
 pleasant, and beautified the world. 
 
 61 
 
 Since Love will thrust in itself as the greatest of all 
 principles, let us at last willingly allow it room. I was 
 once a stranger to it, now I am familiar with it as a 
 daily acquaintance. 'Tis the only heir and benefactor 
 of the world. It seems it will break in everywhere, as 
 that without which the world could not be enjoyed. 
 Nay as that without which it would not be worthy to 
 be enjoyed. For it was beautified by love, and com- 
 mandeth the love of a Donor to us. Love is a Phoenix 
 
 285 
 
ihat will revive in its own ashes, inherit death, and 
 smell sweetly in the grave. 
 
 62 
 
 These tv/o properties are in it — that it can attempt 
 all and suffer aU. And the more it suffers the more it 
 is delighted, and the more it attempteth the more it is 
 enriched. For it seems that all love is so mysterious 
 that there is something in it which needs expression and 
 can never be understood by any manifestation, (of itself, 
 in itself) but only by mighty doings and sufferings. 
 This moved God the Father to create the world, and 
 <jod the Son to die for it. Nor is this all. There are 
 many other ways whereby it manifests itself as well as 
 these, there being still something infinite in it behind : 
 In its laws, in its tenderness, in its provisions, in its 
 caresses, in its joys as well as in its hazards, in its 
 honours as well as in its cares : nor does it ever cease 
 till it has poured out itself in all its communications. 
 In all which it ever rights and satisfies itself ; for above 
 all things in all worlds it desires to be magnified, and 
 taketh pleasure in being glorified before its object. For 
 which cause also it does all those things, which magnify 
 its object and increase its happiness. 
 
 63 
 
 Whether Love principally intends its own glory or 
 its objects, happiness is a great question, and of the 
 more importance, because the right ordering of our own 
 584 
 
affections depends much upon the solution of it. For 
 on the one side, to be self-ended is mercenary and base 
 and slavish ; and to do all things for one's own glory- 
 is servile, and vainglory. On the other God doth all 
 things for Himself, and seeketh His glory as His last 
 end, and is Himself the end whom He seeks and attains 
 in all His ways. How shall we reconcile this riddle ? 
 or untie this knot ? For some men have taken occa- 
 sion hereby seeing this in Love, to affirm that there is 
 no true love in the world, but it is all self-love what- 
 soever a man doth. Implying also that it was self-love 
 in our Saviour that made Him to undertake for us. 
 Whereupon we might justly question, whether it were 
 more for his own ends, or more for ours ? As also 
 whether it were for His own end that God created the 
 world or more for ours ? For extraordinary much of 
 our duty and fehcity hangeth upon this point : and 
 whatsoever sword untieth this Gordian knot, will open 
 a world of benefit and instruction to us. 
 
 64 
 
 God doth desire glory as His sovereign end, but true 
 glory. From whence it foUoweth that He doth 
 sovereignly and supremely desire both His own glory 
 and man's happiness. Though that be miraculous, yet 
 it is very plain. For true glory is to love another for 
 his own sake, and to prefer his welfare and to seek his 
 happiness. Which God doth because it is true glory. 
 So that He seeks the happiness of Angels and Men as 
 His last end, and in that His glory : to wit, His true 
 
 285 
 
glory. False and vain glory is inconsistent with His 
 nature, but true glory is the very essence of His being. 
 Which is Love unto His beloved, Love unto Himself, 
 Love unto His creatures. 
 
 65 
 
 How can God be Love unto Himself, without the 
 imputation of self-love ? Did He love Himself under 
 any other notion than as He is the lover of His beloved : 
 there might be some danger. But the reason why He 
 loves Himself being because He is Love, nothing is more 
 glorious than His self-love. For He loves Himself 
 because He is infinite and eternal Love to others. 
 Because He loves Himself He cannot endure that 
 His love should be displeased. And loving others 
 vehemently and infinitely all the love He bears to 
 Himself is tenderness towards them. All that wherein 
 He pleaseth Himself is delightful to them : He mag- 
 nifieth Himself in magnifying them. And in fine, His 
 love unto Himself is His love unto them, and His love 
 unto them is love unto Himself. They are individually 
 one, which it is very amiable and beautiful to behold, 
 because therein the simplicity of God doth evidently 
 appear. The more He loveth them, the greater He is 
 and the more glorious. The more He loveth them, the 
 more precious and dear they are to him. The more He 
 loveth them, the more joys and treasures He possesseth. 
 The more He loveth them the more He delighteth in 
 their felicity. The more He loveth them, the more He 
 286 
 
rejoi'ceth in all His works for serving them : and in all 
 His kingdoms for delighting them. And being Love to 
 them the more He loveth Himself, and the more jealous 
 He is lest Himself should be displeased, the more He 
 loveth and tendereth them and secureth their welfare. 
 And the more He desires His own glory, the more good 
 He doth for them, in the more divine and genuine 
 manner. You must love after His similitude. 
 
 66 
 
 He from whom I derived these things delighted 
 always that I should be acquainted with principles 
 that would make me fit for all ages. And truly in Love 
 there are enough of them. For since Nature never 
 created anything in vain, and love of all other is 
 the most glorious there is not any relic or parcel of that 
 that shall be unused. It is not like gold made to be 
 buried and concealed in darkness, but like the sun to 
 communicate itself wholly in its beams unto all. It is 
 more excellent and more communicative. It is hid in a 
 centre and nowhere at all, if we respect its body. But 
 if you regard its soul, it is an interminable sphere, 
 which as some say of the sun, is infinities infinita, in the 
 extension of its beams, being equally vigorous in all 
 places, equally near to all objects, equally acceptable to 
 all persons, and equally abundant in all its overflowing : 
 Infinitely everywhere. This of naked and divested 
 Love in its true perfection. Its own age is too little to 
 contain it, its greatness is spiritual, like the Deity's. It 
 
 287 
 
fiileth the world, and exceeds what it filleth. It is 
 present with all objects, and tastes all excellencies, and 
 meeteth the infiniteness of God in everything. So that 
 in length it is infinite as well as in breadth, being equally- 
 vigorous at the utmost bound to which it can extend as 
 here, and as wholly there as here, and wholly every- 
 where. Thence also it can see into further spaces, 
 things present and things to come; height and depth 
 being open before it, and all things in Heaven, Eternity, 
 and Time, equally near, 
 
 67 
 
 Were not Love the darling of God, this would be a 
 rash and a bold sally. But since it is His Image, and 
 the Love of God, I may almost say the God of God, 
 because His beloved, all this happeneth unto Love. 
 And this Love is your] true self when you are in act 
 what you are in power : the great Dsemon of the 
 world, the End of all things, the desire of Angels and 
 of all nations. A creature so glorious, that having seen 
 it, it puts an end to all curiosity and swallows up all 
 admiration. Holy, wise, and just tov/ards all things, 
 blessed in all things, the Bride of God, glorious before 
 all. His offspring and first born, and so like Him, that 
 being described, one would think it He. I should be 
 afraid to say all this of it, but that I know Him, how 
 He delighteth to have it magnified : And how He hath 
 magnified it infinitely before because it is His bride and 
 first-born. I will speak only a little of its violence and 
 288 
 
vigour afar off. It can love an act of virtue in the 
 utmost Indies, and hate a vice in the highest heavens. 
 It can see into hell and adore the justice of God among 
 the damned ; it can behold and admire His Love from 
 everlasting. It can be present with His infinite and 
 eternal Love, it can rejoice in the joys which it foreseeth : 
 Can Love Adam in Eden, Moses in the wilderness, 
 Aaron in the tabernacle, David before the Ark, S. Paul 
 among the nations, and Jesus either in the manger or 
 on the Cross : All these it can love with violence. And 
 when it is restored from all that is terrene and sensual 
 to its true spiritual being, it can love these, or any of 
 these, as violently as any person in the living age. 
 
 68 
 
 Shall it not love violently what God loveth, what 
 Jesus Christ loveth, what all Saints and Angels love ? 
 Moses glorified God in a wonderful manner ; he 
 prophesied of Christ, he plagued the Egyptians, he 
 brought the Israelites out of the land of Egypt, he 
 guided them in the wilderness, he gave us the law, he 
 loved the people more than his own life : yea, than his 
 own self and all the possible glory that might have 
 accrued to him. And what shall we think of Christ 
 Himself ? Shall not all our love be where He is ? Shall 
 it not wholly follow and attend Him ? Yet shall it not 
 forsake other objects, but love them all in Him, and 
 Him in them, and them the more because of Him, and 
 Him the more because of them ; for by Him it is re- 
 
 T 289 
 
deemed to them. So that as God is omnipresent our 
 love shall be at once with all : that is we : having these 
 strengths to animate and quicken our affection. 
 
 69 
 
 ■ To love one person with a private love is poor and 
 miserable : to love all is glorious. To love all persons 
 in all ages, all angels, all worlds, is Divine and 
 Heavenly. To love all cities and all kingdoms, all kings 
 and all peasants, and every person in all worlds with a 
 natural intimate familiar love, as if him alone, is Blessed. 
 This makes a man effectually blessed in all worlds, a 
 delightful Lord of all things, a glorious friend to all 
 persons, a concerned person in all transactions, and 
 ever present with all affairs. So that he must ever be 
 filled with company, ever in the midst of all nations, 
 ever joyful, and ever blessed. The greatness of this 
 man's love no man can measure ; it is stable like the Sun, 
 it endureth for ever as the Moon, it is a faithful witness 
 in Heaven. It is stronger and more great than all private 
 affections. It represenieth every person in the light 
 of Eternity, and loveth him with the love of all worlds, 
 with a love conformable to God's, guided to the same 
 ends, and founded upon the same causes. Which how- 
 ever lofty and divine it is, is ready to humble itself into 
 the dust to serve the person beloved. And by how 
 much the more sublime and glorious it is, is so much 
 the more sweet and truly delightful : Majesty and 
 Pleasure concurring together, 
 290 
 
70 
 
 Now you may see what it is to be a Son of God more 
 clearly. Love in its glory is the friend of the most 
 High. It was begotten of Him, and is to sit in His 
 Throne, and to reign in communion with Him. It is to 
 please Him and to be pleased by Him, in all His 
 works, ways, and operations. It is ordained to hold 
 an eternal correspondence with Him in the highest 
 Heavens. It is here in its infancy, there in its man- 
 hood and perfect stature. He wills and commands that 
 it should be reverenced of all, and takes pleasure 
 to see it admired in its excellencies. If Love thus dis- 
 played be so glorious a being, how much more glorious 
 and great is He that is sovereign Lord of all Lords, and 
 the Heavenly King of all these ? So many monarchs 
 under one Supreme mightily set forth the glory of His 
 Kingdom. If you ask by what certainty, or by what 
 rules we discover this ? As by the seed we conjecture 
 what plant will arise, and know by the acorn what tree 
 will grow forth, or by the eagle's egg what kind of bird ; 
 so do we by the powers of the soul upon Earth, know 
 what kind of Being, Person, and Glory it will be in the 
 Heavens. Its blind and latent power shall be turned 
 into Act, its inclinations shall be completed, and its capa- 
 cities filled, for by this means is it made perfect. A 
 Spiritual King is an eternal Spirit. Love in the abstract 
 is a soul exerted. Neither do you esteem yourself to 
 be any other than Love alone. God is Love, and you 
 are never like Him till you are so : Love unto all objects 
 in like manner. 
 
 291 
 
71 
 
 To sit in the Throne of God is the most supreme 
 estate that can befall a creature. It is promised in 
 the Revelations. But few understand what is promised 
 there, and but few believe it. 
 
 72 
 
 To sit in the Throne of God is to inhabit Eternity. 
 To reign there is to be pleased with all things in 
 Heaven and Earth from everlasting to everlasting, as if 
 we had the sovereign disposal of them. For He is to 
 dwell in us, and we in Him, because He liveth in our 
 knowledge and we in His. His will is to be in our will, 
 and our will is to be in His will, so that both being joined 
 and becoming one, we are pleased in all His works as 
 He is ; and herein the Image of God perfectly consisteth 
 No artist maketh a Throne too wide for* the person. 
 God is the greatest and divinest artist. Thrones 
 proper and fit for the persons, are always prepared by 
 the wisest Kings. For little bodies, bodily thrones : for 
 Spirits, invisible. God's Throne is His omnipresence, 
 and that is infinite, who dwelleth in Himself, or in that 
 Light which is inaccessible. The Omnipresence there- 
 fore, and the Eternity of God are our Throne, wherein 
 we are to reign for evermore. His infinite and eternal 
 Love are the borders of it, which everywhere we are 
 to meet, and everywhere to see for evermore. In this 
 Throne our Saviour sitteth, who is the Alpha and 
 292 
 
Omega, the first and the last, the Ainen^ and the faith- 
 ful witness who said, The Glory which Thou hast given 
 me, I have given them, that they may be one, as we are one. 
 In Him the fulness of the GodJiead dwelleth bodily. If 
 that be too great to be applied to men, remember what 
 follows, His Church is the fulness oj Him that filleth all in 
 all. The fulness of the Godhead dwelleth in Him for 
 our sakes. And if yet it seemeth too great to be 
 enjoyed : by the surpassing excellency of His Eternal 
 Power, it is made more than ours. For in Him we 
 shall more enjoy it than if it were infinitely and wholly 
 all in ourselves. 
 
 73 
 
 If anything yet remaineth that is dreadful, or terrible 
 or doubtful, that seemeth to startle us, there is more 
 behind that will more amaze us. For God is infinite in 
 the expression of His Love, as we shall all find to our 
 eternal comfort. Objects are so far from diminishing, 
 that they magnify the faculties of the soul beholding 
 them. A sand in your conception conformeth your 
 soul, and reduceth it to the size and similitude of a sand, 
 A tree apprehended is a tree in your mind ; the whole 
 hemisphere and the heavens magnify your soul to the 
 wideness of the heavens ; all the spaces above the 
 heavens enlarge it wider to their own dimensions. 
 And what is without limit maketh your conception 
 illimited and endless. The infinity of God is infinitely 
 profitable as well as great : as glorious as incompre- 
 
 293 
 
hensiblc : so far from straitening tliat it magnifieth 
 all things. And must be seen in you, or God will be 
 absent : Nothing less than infinite is God, and as 
 finite He cannot be enjoyed. 
 
 74 
 
 But what is there more that will more amaze us ? Can 
 anything be behind such glorious mysteries ? Is God 
 more Sovereign in other excellencies ? Hath He showed 
 Himself glorious in anything besides ? Verily there is 
 no end of all His greatness, His understanding is infinite, 
 and His ways innumerable. How precious, saith the 
 psalmist, are Thy thoughts to me, O God ; tvhen I would 
 coujit them they are more than can be numbered. There is 
 no man that reckoneth them up in order unto Thee. O my 
 Lord I will endeavour it : and I will glorify Thee for 
 evermore. The most perfect laws are agreeable only 
 to the most perfect creatures. Since therefore Thy 
 laws are the most perfect of all that are possible, so arc 
 Thy creatures. And if infinite power be wholly 
 expressed O Lord, what creatures ! what creatures 
 shall we become ! ^X'"hat Divine, what illustrious 
 Beings ! Souls worthy of so great a love, blessed 
 forever. Made worthy, though not found, for Love 
 either findeth or maketh an object worthy of itself. 
 For which cause Picus Mirandula admirably saith, in his 
 tract De Dignitate Hominis, I have read in the monu- 
 ments of Arabia, that Abdala, the Saracen, being asked, 
 Quid in hdc quasi mundand Scend admiratidum maxime 
 *94 
 
spedaretiir ? What in this world was tnost admirable ? 
 answered, MAN : Than whom he saw nothing more 
 to be admired. "Which sentence of his is seconded by 
 that of Mercurius Trismegistus, Magnum, O Asclepiades^ 
 Miracuhtm, Homo ; Man is a great and wonderful miracle. 
 Ruminating upon the reason of these sayings, those 
 things did not satisfy me, which many have spoken 
 concerning the excellency of Human Nature. As that 
 man was Creaturarum Internuncius ; Snperis familiaris, 
 Inferiorum Rex ; senstium peispicada, Rationis Indagine^ 
 InteUige7iH(Z Lumine, Naturae Interpres, Stnbilts ^vi et 
 fluxi Temporis Interstitium, et {qd. PerscR dicunt) Mundi 
 Copula immo Hymenceus : A messenger between the 
 creatures, Lord of inferior things, and familiar to those 
 above ; by the keenness of his senses, the piercing 
 of his reasons, and the light of knowledge, the inter- 
 preter of nature, a seeming interval between time and 
 eternity, and the inhabitant of both, the golden Hnk or 
 tie of the world, yea, the Hymenaeus marrying the 
 Creator and His creatures together ; made as David 
 witnesseth a little lower than the angels. All these 
 things are great, but they are not the principal : that 
 is, they are not those which rightly challenge the name 
 and title of most admirable. And so he goeth on, 
 admiring and exceeding all that had been spoken 
 before concerning the excellency of man. Why do we 
 not rather admire the Angels and the Quires above the 
 Heaven ? At length I seemed to understand, why 
 man was the most happy, and therefore the most 
 worthy to be admired of all the creatures : and to 
 
 295 
 
know that estate, which in the order of things he doth 
 enjoy, not only above the beasts but above the stars 
 and that might be envied even of the supra-celestial 
 spirits, which he styleth, ultra-mundanis mentibus 
 invidiosam. 
 
 75 
 
 The Supreme Architect and our Everlasting Father, 
 having made the world, this most glorious house and 
 magnificent Temple of His divinity, by the secret laws 
 of His hidden Wisdom ; He adorned the regions above 
 the heavens with most glorious spirits, the spheres he 
 enlivened with Eternal Souls, the dreggy parts of the 
 inferior world he filled with all kinds of herds of living 
 creatures. Sed Opere Consunimato ; but His work 
 being completed, He desired some one that might 
 weigh and reason, and love the beauty, and admire the 
 vastness of so great a work. All things therefore 
 being (as Moses and Timasus witness) already finished, 
 at last He thought of creating man. But there was 
 not in all the platforms before conceived any being 
 after whom He might form this new offspring. Nor in 
 all His treasures what He might give this new son by 
 way of inheritance, nor yet a place in all the regions 
 of the world, wherein this contemplator of the universe 
 might be seated. All things were already full, all 
 things were already distributed into their various 
 orders of supreme, middle and inferior. But it was 
 not the part of infinite power to fail as defective in the 
 296 
 
last production ; it was not the part of infinite wisdom, 
 for want of council to fluctuate in so necessary an 
 affair ; it was not the part of infinite goodness or 
 sovereign love, that he, who should be raised up to 
 praise the Divine Bounty in other things, should 
 condemn it in himself. Statuit tandem opt. Opifex, ut cut 
 dari nihil proprium poterat commune esset, quod privatum 
 singulis fuit: The v/isest and best of workmen ap- 
 pointed therefore, that he to whom nothing proper to 
 himself could be added, should have something of 
 all that was peculiar to everything, and therefore he 
 took man, the Image of all His work, and placing him 
 in the middle of the world, spake thus unto him, — 
 
 76 
 
 O Adam, we have given thee neither a certain seat, 
 nor a private face, nor a peculiar office, that whatso- 
 ever seat or face or office thou dost desire thou 
 mayest enjoy. All other things have a nature bounded 
 within certain laws ; thou only art loose from all, and 
 according to thy own council in the hand of which I 
 have put thee, may'st choose and prescribe what nature 
 thou wilt to thyself. I have placed thee in the middle 
 of the world, that from thence thou mayest behold on 
 every side more commodiously everything in the whole 
 world. We have made thee neither heavenly nor 
 earthly, neither mortal nor immortal, that being the 
 honoured former and framer of thyself, thou mayest 
 shape thyself into what nature thyself pleasest ! " 
 
 297 
 
11 
 
 " 0 infinite liberality of God the Father ! O admirable 
 and supreme Felicity of Man ! to whom it is given to 
 have what he desires, and to be what he wishes. The 
 brutes when they arc brought forth bring into the 
 world with them what they are to possess continually. 
 The spirits that are above were, either from the begin- 
 ning or a little after, that which they are about to be to 
 all Eternities. Nascenti Homini omnigena vi/ce germina 
 indidit Pater ; God infused the seeds of every kind of 
 life into man : whatever seeds every one chooseth those 
 spring up with him, and the fruits of those shall he 
 bear and enjoy. If sensual things are chosen by him, 
 he shall become a beast ; if reasonable a celestial 
 creature ; if intellectual an Angel and a Son of God ; 
 and if being content with the lot of no creatures, he 
 withdraws himself into the centre of his own unity, 
 he shall be one Spirit with God, and dwell above all in 
 the solitary darkness of His Eternal Father." 
 
 78 
 
 This Picus Mirandula spake in an oration made before 
 a most learned assembly in a famous university. Any 
 man may perceive that he pcrmitteth his fancy to 
 wander a little wantonly after the manner of a poet ; 
 but most deep and serious things are secretly hidden 
 under his free and luxuriant language. The changeable 
 power he ascribeth to man is not to be referred to his 
 298 
 
body, for as he wisely saith, neither doth the bark make 
 a plant, but its stupid and nothing-perceiving nature : 
 neither doth the skin make a beast, but his brutish and 
 sensual nature, neither doth separation from a body 
 make an Angel but his Spiritual intelligence. So neither 
 doth his rind or coat or skin or body make a man to be 
 this or that, but the interior stupidness, or sensuality, or 
 angelical intelligence of his soul, make him accordingly 
 a plant, a beast, or an Angel. The deformity or 
 excellency is within. 
 
 79 
 
 Neither is it to be believed, that God filled all the 
 world with creatures before he thought of man : but by 
 that little fable he teacheth us the excellency of man. 
 Man is the end, and therefore the perfection of all the 
 creatures ; but as Eusebius Pamphilus saith (in the 
 Nicene Council), he was first in the intention, though 
 last in the execution. All Angels were spectators as 
 well as he, all Angels were free agents as well as he : 
 as we see by their trial, and the fall of some ; all angels 
 were seated in as convenient a place as he. But this is 
 true, that he was the end of all and the last of all : and 
 the comprehensive head and the bond of all, and in that 
 more excellent than all the Angels. As for whom the 
 visible and invisible worlds were made, and to whom all 
 creatures ministered : as one also, that contained more 
 species in his nature than the Angels, which is not as 
 some have thought derogatory, but perfective to his 
 
 299 
 
being : It is true also that Gcd hath prevented him, 
 and satisfied all wishes, in giving him such a being as 
 he now enjoyeth. And that for infinite reasons it was 
 best that he should be in a changeable estate, and have 
 power to choose what himself listed : For he may so 
 choose as to become one Spirit with God Almighty. 
 
 80 
 
 By choosing a man may be turned and converted into 
 Love. "Which as it is an universal sun filling and shin- 
 ing in the Eternity of God, so is it infinitely more 
 glorious than the Sun is, not only shedding abroad more 
 amiable and dehghtful beams, illuminating and comfort- 
 ing all objects : yea glorifying them in the supreme and 
 sovereign manner, but is of all sensibles the most quick 
 and tender, being able to feel like the long-legged 
 spider, at the utmost end of its divaricated feet ; and to 
 be wholly present in every place where any beam of 
 itself extends. The sweetness of its healing influences 
 is inexpressible. And of all beings such a being would 
 I choose to be for ever : One that might inherit all in 
 the most exquisite manner, and be the joy of all in the 
 most perfect measure. 
 
 81 
 
 Nazianzen professed himself to be a lover of right 
 reason, and by it did undertake even to speak oracles. 
 Even so may we by the Reason discover all the 
 300 
 
mysteries of heaven. And what our author here 
 observeth, is very considerable, That man by retiring 
 from all externals and withdrawing into himself in the centre 
 of his own unity hecometh most like unto God. What 
 Mercurius said in the dialogue is most true, Man is oj 
 all other the greatest miracle, yea verily, should all the 
 miracles that ever were done be drawn together, Man is a 
 miracle greater than they. And as much may be 
 written of him alone as of the whole world. The 
 dividing of the sea, the commanding of the sun, the 
 making of the world is nothing to the single creation of 
 one soul : There is so much wisdom and power ex- 
 pressed in its faculties and inclinations. Yet is this 
 greatest of all miracles unknown because men are 
 addicted only to sensible and visible things. So great 
 a world in explication of its parts is easy : but here the 
 dimensions of innumerable worlds are shut up in a 
 centre. Where it should lodge such innumerable 
 objects, as it doth by knowing, whence it should derive 
 such infinite streams as flow from it by Loving, how if 
 should be a mirror of all Eternity, being made of 
 nothing, how it should be a fountain or a sun of Eternity 
 out of which such abundant rivers of affection flow, 
 it is impossible to declare. But above all how, having 
 no material or bodily existence, its substance, though 
 invisible, should be so rich and precious. The con- 
 sideration of one Soul is sufficient to convince all the 
 Atheists in the whole world. 
 
 301 
 
82 
 
 The abundance of its beams, the reality of its beams, 
 the freedom of its beams, the excellency and value of 
 its beams are all transcendent. They shine upon all 
 the things in Heaven and Earth and cover them all 
 with celestial waters : waters of refreshment, beams of 
 comfort. They flow freely from a mind desiring to be 
 obedient, pleasing and good. The soid communicates 
 itself wholly by them : and is richer in its communica- 
 tions than all odors and spices whatsoever. It con- 
 taineth in its nature the influences of the stars by way 
 of eminence, the splendour of the sun, the verdure of 
 trees, the value of gold, the lustre of precious stones, the 
 sense of beasts and the life of Angels : the fatness ot 
 feasts, the magnificence of palaces, the melody of music, 
 the sweetness of wine, the beauty of the excellent, the 
 excellency of virtue, and the glory of cherubims. The 
 harmony and the joys of fleaven appear in Love, for 
 all these were made for her, and all these are to be 
 enjoyed in her. 
 
 83 
 
 Whether it be the Soul itself, or God in the Soul, that 
 shines by Love, or both, it is difficult to tell : but 
 certainly the love of the Soul is the sweetest thing in 
 the world. I have often admired what should make it 
 so excellent. If it be God that loves, it is the shining of 
 His essence ; if it be the Soul, it is His Image : if it be 
 both, it is a double benefit. 
 302 
 
84 
 
 That God should love in the Soul is most easy to 
 believe, because it is most easy to conceive. But it is a 
 greater mystery that the Soul should love in itself. If 
 God loveth in the Soul it is the more precious, if the 
 Soul loveth it is the more marvellous. If you ask how 
 a Soul that was made of nothing can return so many 
 flames of Love ? Where it should have them, or out of 
 what ocean it should communicate them ? it is impos- 
 sible to declare — (For it can return those flames upon 
 all Eternity, and upon all the creatures and objects in 
 it) — unless we say, as a mirror returneth the very self- 
 same beams it receiveth from the Sun, so the Soul 
 returneth those beams of love that shine upon it from 
 God. For as a looking-glass is nothing in comparison 
 of the world, yet containeth all the world in it, and 
 seems a real fountain of those beams which flow from 
 it, so the Soul is nothing in respect of God, yet all 
 Eternity is contained in it, and it is the real fountain of 
 that Love that proceedeth from it. They are the sun- 
 beams which the glSiss returneth : yet they flow from 
 the glass and from the Sun within it. The mirror is the 
 well-spring of them, because they shine from the Sun 
 within the mirror, which is as deep within the glass 
 as it is high within the Heavens. And this showeth 
 the exceeding richness and preciousness of love, it is 
 the love of God shining upon, and dwelling in the Soul. 
 For the beams that shine upon it reflect upon others 
 and shine from it. 
 
 303 
 
85 
 
 That the Soul shineth of itself is equally manifest, for 
 it can love with a love distinct from God's, It can love 
 irregularly ; and no irregular love is the love of God. 
 It can forbear to love while God loveth. It can love 
 while God forbeareth. It can love a wicked man, 
 wickedly and in his wickedness. This shows plainly 
 that it can love regularly, with a love that is not merely 
 the reflection of God's. For which cause it is not 
 called a mirror, but esteemed more, a real fountain. 
 Cant. : My love is a spring shut up, a fountain sealed. That 
 is, shut up like a letter, and concealed yet : but in the 
 Kingdom of Heaven, her contents and secrets shall be 
 known, and her beauty read of all men. Her own 
 waters whence she should receive them : it is most 
 admirable, considering the reality and beauty of them. 
 But in this God hath magnified His infinite power, that 
 He hath made them. Made them freely, made them 
 her own, out of herself to flow from her : creatures 
 as it were to which herself gives their existence. For 
 indeed she could not love, were not her beams of love 
 her own. Before she loves they are not, when she 
 loves they are. And so she gives them their being. 
 Being Good herself because she can love : "Who else 
 would be a dry and withered stick, having neither life 
 nor value. But now she can exalt a creature above all 
 the things in Heaven and Earth, in herself : esteem it 
 most dear, admire it, honour it, tender it, desire it, 
 delight in it, be united to it, prefer it, forsake all things 
 304 
 
for it, give all things to it, die for it. It can languish 
 after it when absent ; take pleasure in it when present , 
 rejoice in its happiness, live only to it, study to please 
 it, delight in suffering for it, feed it with pleasures, 
 honours, and caresses, do all things for its sake, esteem 
 gold and pearl but dross in comparison, lay crowns and 
 sceptres at its feet, make it a lord of palaces, delight in 
 its own beauties, riches, and pleasures, as they feed 
 only and satisfy its beloved ; be ravished with it. It 
 can desire infinitely that good things should be added 
 to it. And all this shall we enjoy in every soul in the 
 Kingdom of Heaven. All there being like so many 
 Suns shining upon one. All this goodness is so like 
 God's, that nothing can be more. And yet that it is 
 distinct from His, is manifest because it is the return or 
 recompense of it : the only thing which for and above 
 all worlds He infinitely desires. 
 
 86 
 
 Here upon Earth souls love what God hates, and 
 hate what God loves. Did they keep their eye open 
 always upon what He loves, and see His love to them, 
 and to all, they could not choose but love as He does. 
 And were they mirrors only that return His love, one 
 would think it impossible, while He shines upon them, 
 to forbear to shine, but they are hke the eye, mirrors 
 with lids, and the lid of ignorance or inconsideration 
 interposing, they are oftentimes eclipsed or shine only 
 through some crannies ; so that here upon earth 
 
having free power to hold open or shut their lids, to 
 send or turn away their beams, they may love me or 
 forbear. The loss of their love is an evil past imagina- 
 tion, for it is the removal of the end of Heaven and 
 Earth, the extinction of a Sun infinitely more glorious 
 than that in the Heavens. The Sun was made to serve 
 this more divine and glorious creature. The love of 
 this creature is the end of Heaven and Earth, because 
 the end for which Heaven and Earth were made was 
 for it. And in recompense for all that God hath done 
 for it it is to love me. So that God hath Glorified me, 
 by giving me a communion with Himself in the end for 
 which the world was made. And hath made that 
 creature to love me, and given me so great a certainty 
 of its love and title to it, that first it must cease to love 
 itself, or to love God before it bereave me. It must 
 cease to be wise, and forfeit all its interest in Heaven 
 and Earth, before it can cease to love me. In doing it, 
 it ruins itself and apostatizeth from all its happiness. 
 
 87 
 
 In the estate of innocency the love of man seemed 
 nothing but the beams of love reverted upon another. 
 For they loved no person but of whom he was beloved. 
 All that he loved was good, and nothing evil. His 
 love seemed the goodness of a being expressed in the 
 Soul, or apprehended in the lover, and returned upon 
 itself. But in the estate of misery (or rather Grace), a 
 soul loves freely and purely of its own self, with God's 
 306 
 
love, things that seem incapable of love, naught and 
 evil. For as God showed His eternity and omnipotency 
 in that He could shine upon nothing and love an 
 object when it was nought or evil ; as He did Adam 
 v/hen He raised him out of nothing, and mankind when 
 He redeemed them from evil : so now we can love 
 sinners, and them that deserve nothing at our hands. 
 Which as it is a Diviner Love and more glorious than 
 the other, so were we redeemed to this power, and it 
 was purchased for us v/ith a greater price. 
 
 88 
 
 It is a generous and heavenly principle, that v;liere a 
 benefit is fairly intended we are equally obliged for the 
 intention or success. He is an ungrateful debtor, that 
 measureth a benefactor by the success of his kindness. 
 A clear soul and a generous mind is as much obliged 
 for the intent of his friend, as the prosperity of it : and 
 far more, if we separate the prosperity from the intent. 
 For the goodness lies principally in the intention. 
 Since therefore God intended me all the joys in Heaven 
 and Earth, I am as much obliged for them as if I 
 received them. Whatever intervening accident 
 bereaved me of them. He really intended them. And 
 in that I contemplate the riches of His goodness. 
 Whether men's wickedness in the present age, or my 
 own perverseness, or the fall of Adam ; He intended 
 me all the joys of Paradise, and all the honours in the 
 world, whatever hinders me. In the glass of His 
 
 307 
 
intention therefore I enjoy them all : and I do confess 
 my obligation. It is as great as if nothing had 
 intervened, and I had wholly received them. Seeing 
 and knowing Him to be infinitely wise and great and 
 glorious, I rejoice that He loved me, and confide in His 
 love. His goodness is my sovereign and supreme 
 delight. That God is of such a nature in Himself is 
 my infinite treasure. Being He is my friend, and 
 delighteth in my honour, though I rob myself of all my 
 happiness, He is justified. That He intended it, is His 
 grace and glory. But it animates me, as well as 
 comforts me, to see the perfection of His Love towards 
 me. As things stood. He used power enough before 
 the faU to make me happy. If He refuseth to use any 
 more since the fall, I am obliged. But He hath used 
 more. New occasions begot new abilities. He re- 
 deemed me by His Son. If He refuseth to use any 
 more, I cannot complain. If He refuseth to curb my 
 perverseness unless I consent. His love was infinitely 
 showed. He desireth that I should by prayers and 
 endeavours clothe myself with grace. If in default of 
 mine, He doth it Himself, freely giving His Holy Spirit 
 to me, it is an infinite mercy, but infinitely new and 
 superadded. If He refuseth to overrule the rebellion 
 of other men, and to bring me to Honour, notwithstand- 
 ing their malice ; or refuseth to make them love me, 
 whether they will or no, I cannot repine. By other 
 signs, He hath plainly showed, that He loveth me 
 infinitely, which is enough for me, and that He desireth 
 my obedience. 
 jo8 
 
89 
 
 This estate wherein I am placed is the best for me : 
 tho' encompassed with difficulties. It is my duty to 
 think so, and I cannot do otherwise. I cannot do 
 otherwise without reproaching my Maker : that is, 
 without suspecting, and in that offending His goodness 
 and Wisdom. Riches are but tarnish and gilded 
 vanities, honours are but airy and empty bubbles, 
 affections are but winds, perhaps too great for such a 
 ship as mine, of too light a ballast : pleasures, yea, all 
 these, are but witches that draw and steal us away 
 from God ; dangerous allurements, interposing screens, 
 unseasonable companions, counterfeit realities, honied 
 poison, cumbersome distractions. I have found them 
 so. At least they lull us into lethargies : and we need 
 to be quickened. Sometimes they puff us up with vain- 
 glory and we need to be humbled. Always they delude 
 us if we place any confidence in them, and therefore it 
 is as good always to be without them. But it is as good 
 also, were it not for our weakness, sometimes to have 
 them, because a good use may be made of them. And 
 therefore they are not to be contemned when God doth 
 offer them. But He is to be admired that maketh it 
 good on both sides, to have them, and to be without 
 them. Riches are not to be hated, nor coveted : but I 
 am to bless God in all estates, Who hath given me the 
 world, my Soul, and Himself : and ever to be great in 
 the true treasures. Riches are good, and therefore is it 
 good sometimes to want them that we might shew our 
 
 309 
 
obedience and resignation to God, even in being without 
 those things that are good, at His appointment : and 
 that also we might clothe ourselves with patience and 
 ^ faith and courage, which are greater ornaments than 
 gold and silver, and of greater price: and that shall 
 stand us instead of all the splendour of alms deeds. 
 Assure yourself, till you prize one virtue above a trunk 
 of money you can never be happy. One virtue before 
 the face of God, is better than all the gold in the whole 
 world. 
 
 90 
 
 Knowing the greatness and sweetness of Love, I can 
 never be poor in any estate. How sweet a thing is it 
 as we go or ride, or eat or drink, or converse abroad to 
 remember that one is the heir of the whole world, and 
 the friend of God ! That one has so great a friend as 
 God is : and that one is exalted infinitely by all His 
 Laws ! That all the riches and honours in the world 
 are ours in the Divine Image to be enjoyed ! That a 
 man is tenderly beloved of God and always walking in 
 His Father's Kingdom, under His wing, and as the 
 apple of His eye ! Verily that God hath done so much 
 for one in His works and laws, and expressed so much 
 love in His word and ways, being as He is Divine and 
 infinite, it should make a man to walk above the stars, 
 and seat him in the bosom of Men and Angels. It 
 should always fill him with joy, and triumph, and lift 
 him up above crowns and empires. 
 310 
 
01 
 
 That a man is beloved of God, should melt him all 
 into esteem and holy veneration. It should make him 
 so courageous as an angel of God. It should make him 
 delight in calamities and distresses for God's sake. By 
 giving me all things else, He hath made even afflictions 
 themselves my treasures. The sharpest trials, are the 
 finest furbishing. The most tempestuous weather is 
 the best seed-time. A Christian is an oak flourishing 
 in winter. God hath so magnified and glorified His 
 servant, and exalted him so highly in His eternal bosom, 
 that no other joy should be able to move us but that 
 alone. All sorrows should appear but shadows, beside 
 that of His absence, and all the greatness of riches 
 and estates swallowed up in the light of His favour. 
 Incredible Goodness lies in His Love. And it should 
 be joy enough to us to contemplate and possess it. He 
 is poor whom God hates : 'tis a true proverb. And 
 besides that, we should so love Him, that the joy alone 
 of approving ourselves to Him, and making ourselves 
 amiable and beautiful before Him should be a continual 
 feast, were we starving. A beloved cannot feel hunget 
 in the presence of his beloved. Where martyrdom is 
 pleasant, what can be distasteful. To fight, to famish, 
 to die for one's beloved, especially with one's beloved, 
 and in his excellent company, unless it be for his trouble, 
 is truly delightful, God is always present, and always 
 seeth us. 
 
 311 
 
91 
 
 Knowing myself beloved and so glorified of God 
 Almighty in another world, I ought to honour Him in 
 this always, and to aspire to it. At midnight will I rise 
 to give thanks unto Thee because of Thy righteous 
 judgments. Seven times a day will I praise Thee, for 
 Thy glorious mercy. Early in the morning will I bless 
 Thee, I will triumph in Thy works, I will delight in 
 Thy law day and night ; at evening will I praise Thee. 
 I will ever be speaking of Thy marvellous acts, I will 
 tell of Thy greatness, and talk of the glorious majesty 
 of Thy excellent Kingdom ; these things ought ever to 
 breathe in our souls. We ought to covet to live in 
 private, and in private ever to overflow in praises. I 
 will boast in Thee all the day long, and be glad in the 
 Lord. My exceeding joy, my life, my glory, what shall 
 I render to Thee, for all Thy benefits ? I will sing and 
 be glad. Let all nations singninto Him, for He covereth 
 the earth as it were with a shield. My lips shall be 
 fain when I sing unto Thee, and my soul, O Lord, 
 which Thou hast redeemed. God is unseen till He be 
 so known : and David's Spirit an inscrutable mystery, 
 till this is experienced. 
 
 93 
 
 Our friendship with God ought to be so pure and so 
 clear, that nakedly and simply for His Divine Love, for 
 His glorious works, and blessed laws, the wisdom of 
 His counsels, His ancient ways and attributes towards 
 31* 
 
us, we should ever in public endeavour to honour Him. 
 Always taking care to glorify Him before men : to speak 
 of His goodness, to sanctify His name, to do those things 
 that will stir up others, and occasion others to glorify 
 Him. Doing this so zealously that we would not for- 
 bear the least act wherein we might serve Him for all 
 worlds. It ought to be a firm principle rooted in us, 
 that this life is the most precious season in all Eternity, 
 because all Eternity dependeth on it. Now we may do 
 those actions which hereafter we shall never have 
 occasion to do. And now we are to do them in another 
 manner, which in its place is the most acceptable in all 
 worlds : namely, by faith and hope, in which God 
 infinitely delighteth, with difficulty and danger, 
 which God infinitely commiserates, and greatly esteems. 
 So piecing this life with the life of Heaven, and seeing 
 it as one with all Eternity, a part of it, a life within it : 
 Strangely and stupendously blessed in its place and 
 season. 
 
 94 
 
 Having once studied these principles you are eternally 
 to practise them. You are to warm yourselves at these 
 fires, and to have recourse to them every day. When 
 you think not of these things you are in the dark. And 
 if you would walk in the light of them, you must 
 frequently meditate. These principles are like seed 
 in the ground, they must continually be visited with 
 heavenly influences, or else your life will be a barren 
 
 313 
 
field. Perhaps they might foe cast into better frame, 
 and more curiously expressed ; but if well cultivated 
 they will be as fruitful, as if every husk were a golden 
 rind. It is the substance that is in them that is produc- 
 tive of joy and good to all. 
 
 95 
 
 It is an indelible principle of Eternal truth, that 
 practice and exercise is the Life of all. Should God 
 give you worlds, and laws, and treasures, and worlds 
 upon worlds, and Himself also in the Divinest manner, 
 if you will be lazy and not meditate, you lose ail. The 
 soul is made for action, and cannot rest till it be employed. 
 Idleness is its rust. Unless it will up and think and taste 
 and see, all is in vain. Worlds of beauty and treasure 
 and felicity may be round about it, and itself desolate. 
 If therefore you would be happy, your life must be as 
 full of operation as God of treasure. Your operation 
 shall be treasure to Him, as His operation is delightful 
 to you. 
 
 96 
 
 To be acquainted with celestial things is not only to 
 know them, but by frequent meditation to be familiar 
 with them. The effects of which are admirable. For 
 by this those things that at first seemed uncertain 
 become evident, those things which seemed remote 
 become near, those things which appeared like shady 
 3H 
 
clouds become solid realities : finally, those things which 
 seemed impertinent to us and of little concernment, 
 appear to be our own, according to the strictest rules of 
 propriety and of infinite moment. 
 
 97 
 
 General and public concernments seem at first 
 unmanageable, by reason of their greatness ; but in the 
 soul there is such a secret sufficiency, that it is able 
 upon trial, to manage all objects with equal ease ; things 
 infinite in greatness as well as the smallest sand. But 
 this secret strength is not found in it, but merely upon 
 experience, nor discerned but by exercise. The eternity 
 of God Himself is manageable to the understanding, 
 and may be used in innumerable ways for its benefit ; 
 so may His rlaiighty power, and infinite goodness, 
 His omnipresence and immensity, the wideness 
 of the world, and the multitude of Kingdoms. 
 Which argueth a peculiar excellency in the soul, 
 because it is a creature that can never be exceeded. 
 For bodily strength by this is perceived to be finite, 
 that bulk is unwieldy, and by the greatness of its object 
 may easily be overcome. But the soul through God that 
 strengthened her is able to do all things. Nothing is 
 too ' great, nothing too heavy, nothing unwieldy ; it 
 can rule and manage anything with infinite advantage. 
 
 315 
 
98 
 
 Because the strength of the soul is spiritual it is 
 generally despised : but if ever you would be Divine, 
 you must admit this principle : That spiritual things 
 are the greatest, and that spiritual strength is the most 
 excellent, useful, and delightful. For which cause it is 
 made as easy as it is endless and invincible. Infinity 
 is but one object, almighty power is another, eternal 
 wisdom is another which it can contemplate ; from 
 infinity it can go to power, from power to wisdom, from 
 wisdom to goodness, from goodness to glory, and so to 
 blessedness, and from these to any object or all what- 
 soever, contemplating them as freely as if it had never 
 seen an object before. If any one say, that though it 
 can proceed thus from one object to another, yet it can- 
 not comprehend any one of them, all I shall answer is 
 this. It can comprehend any one of them as much as a 
 creature can possibly do : and the possibility of a 
 creature dependeth purely upon the power of God : 
 for a creature may be made able to do all that which 
 its Creator is able to make it to do. So if there be any 
 defect in His power there must of necessity a limit 
 follow in the power of His creature, which even God 
 Himself cannot make a creature to exceed. But this, 
 you will say, is an argument only of what may be, not 
 of what is. Though considering God's infinite love, 
 it is sufficient to show what is possible ; because His 
 love will do all it can for the glory of itself and its 
 object : yet further to discover what is, we may add 
 316 
 
this, that when a soul hath contemplated the Infinity of 
 God, and passeth from that to another object, all that it 
 is able to contemplate on any other it might have added 
 to its first contemplation. So that its liberty to con- 
 template all shows its illimitedness to any one. And 
 truly I think it pious to believe that God hath without 
 a metaphor infinitely obliged us. 
 
 99 
 
 The reason why learned men have not exactly 
 measured the faculties of the soul, is because they know- 
 not to what their endless extent should serve. For till 
 we know the universal beauty of God's Kingdom, and 
 that all objects in the omnipresence are the treasures 
 of the soul, to enquire into the sufficiency and extent 
 of its powers is impertinent. But when we know this, 
 nothing is more expedient than to consider whether a soul 
 be able to enjoy them. Which if it be, its powers must 
 extend as far as its objects. For no object without the 
 sphere of its power, can be enjoyed by it. It cannot 
 be so much as perceived, much less enjoyed. From 
 whence it will proceed, that the soul will to all Eternity 
 be silent about it. A limitation of praises, and a parsi- 
 mony in love following hereupon, to the endangering 
 of the perfection of God's Kingdom. 
 
 100 
 
 Upon the infinite extent of the understanding and 
 affection of the soul, strange and wonderful things will 
 
 317 
 
follow : 1. A manifestation of God's infinite love. 
 2. The possession of infinite treasures. 3. A return of 
 infinite thanksgivings. 4. A fulness of joy which no- 
 thing can exceed. 5. An infinite beauty and greatness 
 in the soul. 6. An infinite beauty in God's Kingdom. 
 7. An infinite union between God and the soul (as 
 well in extent, as fervour). 8. An exact fitness between 
 the powers of the soul, and its objects : neither being 
 desolate, because neither exceedeth the other. 9. An 
 infinite glory in the communion of Saints, every one 
 being a treasure to all the residue and enjoying the 
 residue, and in the residue all the glory of all worlds. 
 10. A perfect indwelling of the soul in God, and God in 
 the soul. So that as the fulness of the Godhead dwelleth 
 in our Saviour, it shall dwell in us ; and the Church 
 shall be the fulness of Him that filleth all in all : God 
 being manifested thereby to be a king infinitely greater, 
 because reigning over infinite subjects. To Whom be 
 all glory and dominion for ever and ever. Amen. 
 
 318 
 
THE FIFTH CENTURY 
 1 
 
 THE objects of Felicity, and the way of enjoying them, 
 are two material themes ; wherein to be instructed is 
 infinitely desirable, because as necessary as profitable. 
 Whetlier of the two, the object or the way be more 
 glorious, it is difficult to determine. God is the object, 
 and God is the way of enjoying. God in all His excel- 
 lencies, laws, and works, in all His ways and counsels is 
 the sovereign object of all Felicity. Eternity and Time, 
 Heaven and Earth, Kingdoms and Ages, Angels and 
 Men are in Him to be enjoyed. In Him the Fountain, 
 in Him the End, in Him the Light, the Life, the Way, 
 in Him the glory and crown of all. Yet for distinction 
 sake we will speak of several eminent particulars, 
 beginning with His attributes. 
 
 2 
 
 The Infinity of God is our enjoyment, because it is 
 the region and extent of His dominion. Barely as it 
 
 319 
 
comprehends infinite space, it is infinitely delightful ; 
 because it is the room and the place of our treasures, 
 the repository of joys, and the dwelling place, yea the 
 seat and throne, and Kingdom of our souls. But as it 
 is the Light wherein we see, the Life that inspires us, 
 the violence of His love, and the strength of our enjoy- 
 ments, the greatness and perfection of every creature.the 
 amphtude that enlargeth us, and the field wherein our 
 thoughts expatiate without limit or restraint, the ground 
 and foundation of all our satisfactions, the operative 
 energy and power of the Deity, the measure of our 
 delights, and the grandeur of our soul, it is more our 
 treasure, and ought more abundantly to be delighted in. 
 It surroundeth us continually on every side, it fills us, 
 and inspires us. It is so mysterious, that it is wholly 
 within us, and even then it wholly seems and is with- 
 out us. It is more inevitably and constantly, more 
 nearly and immediately our dwelling place, than our 
 cities and kingdoms and houses. Our bodies themselves 
 are not so much ours, or within us as that is. The 
 immensity of God is an eternal tabernacle. Why then 
 we should not be sensible of that as much as of our 
 dwellings, I cannot tell, unless our corruption and sen- 
 suality destroy us. "We ought always to feel, admire, 
 and walk in it. It is more clearly objected to the eye 
 of the soul, than our castles and palaces to the eye of 
 the body. Those accidental buildings may be thrown 
 down, or we may be taken from them, but this can never 
 be removed, it abideth for ever. It is impossible not to 
 be within it, nay, to be so surrounded as evermore to 
 320 
 
be in the centre and midst of it, wherever we can pos- 
 sibly remove, is inevitably fatal to every being.* 
 
 3 
 
 Creatures that are able to dart their thoughts into all 
 spaces can brook no limit or restraint ; they are infi- 
 nitely indebted to this iUimited extent, because were there 
 no such infinity, there would be no room for their imagina- 
 tions ; their desires and affections would be cooped up, 
 and their souls imprisoned. We see the heavens with 
 our eyes, and know the world with our senses. But 
 had we no eyes, nor senses, we should see Infinity like 
 the Holy Angels. The place wherein the world standeth, 
 were it all annihilated would still remain, the endless 
 extent of which we feel so really and palpably, that we 
 do not more certainly know the distinctions and figures 
 and bounds and distances of what we see, than the 
 everlasting expansion of what we feel and behold 
 within us. It is an object infinitely great and ravishing : 
 as full of treasures as full of room, and as fraught with 
 joy as capacity. To blind men it seemeth dark, but is 
 all glorious within, as infinite in light and beauty as 
 extent and treasure. Nothing is in vain, much less 
 infinity. Every man is alone the centre and circum- 
 ference of it. It is all his own, and so glorious, that it 
 is the eternal and incomprehensible essence of the Deity. 
 A cabinet of infinite value, equal in beauty, lustre, and 
 
 • This is the reading of the original MS.; but doubtless the 
 author has here omitted some words which would have made 
 his meaning plain. 
 
 X 321 
 
perfection to all its treasures. It is the Bosom of God, 
 the Soul and Security of every Creature. 
 
 4 
 
 Were it not for this infinity, God's bounty would ot 
 necessity be limited. His goodness would want a re- 
 ceptacle for its effusions. His gifts would be confined 
 into narrow room, and His Almighty Power for lack of 
 a theatre magnificent enough, a storehouse large enough, 
 be straitened. But Almighty Power includes Infinity 
 in its own existence. For because God is infinitely able 
 to do all things, there must of necessity be an infinite 
 capacity to answer that power, because nothing itself 
 is an obedient subject to work upon : and the eternal 
 privation of infinite perfections is to Almighty Power a 
 Being capable of all. As sure as there is a Space 
 infinite, there is a Power, a Bounty, a Goodness, a 
 Wisdom infinite, a Treasure, a Blessedness, a Glory. 
 
 5 
 
 Infinity of space is like a painter's table, prepared 
 for the ground and field of those colours that are to be 
 laid thereon. Look how great he intends the picture, 
 so great doth he make the table. It would be an 
 absurdity to leave it unfinished, or not to fill it. To 
 leave any part of it naked and bare, and void of beauty, 
 would render the whole ungrateful to the eye, and 
 argue a defect of time or materials, or wit in the limner. 
 As the table is infinite so are the pictures. God's 
 322 
 
"Wisdom is the art, His Goodness the will, His "Word 
 the pencil, His Beauty and Power the colours, His 
 Pictures are all His Works and Creatures. Infinitely 
 more real and more glorious, as well as more great and 
 manifold than the shadows of a landscape. But the 
 Life of all is, they are the spectator's own. He is in 
 them as in his territories, and in all these views his 
 own possessions. 
 
 6 
 
 One would think that besides infinite space there 
 could be no more room for any treasure. Yet to show 
 that God is infinitely infinite, there is infinite room 
 besides, and perhaps a more wonderful region making 
 this to be infinitely infinite. No man will believe 
 besides the space from the centre of the earth to the 
 utmost bounds of the everlasting hills, there should be 
 any more. Beyond those bounds perhaps there may, 
 but besides all that space that is illimited and present 
 before us, and absolutely endless every way, where can 
 there be any room for more ? This is the space that 
 is at this moment only present before our eye, the only 
 space that was, or that will be, from everlasting to 
 everlasting. This moment exhibits infinite space, but 
 there is a space also wherein all moments are infinitely 
 exhibited, and the everlasting duration of infinite space 
 is another region and room of joys. Wherein all ages 
 appear together, all occurrences stand up at once, and 
 the innumerable and endless myriads of years that 
 were before the creation, and will be after the world is 
 
 323 
 
ended, are objected as a clear and stable object, whose 
 several parts extended out at length, give an inward 
 infinity to this moment, and compose an eternity that 
 is seen by all comprehensors and enjoyers. 
 
 7 
 
 Eternity is a mysterious absence of times and ages t 
 an endless length of ages always present, and for ever 
 perfect. For as there is an immovable space wherein 
 all finite spaces are enclosed, and all motions carried on 
 and performed ; so is there an immovable duration, 
 that contains and measures all moving durations. 
 Without which first the last could not be ; no more 
 than finite places, and bodies moving without infinite 
 space. AU ages being but successions correspondent 
 to those parts of the Eternity wherein they abide, and 
 filling no more of it, than ages can do. Whether they 
 are commensurate with it or no, is difficult to deter- 
 mine. But the infinite immovable duration is Eternity, 
 the place and duration of all things, even of infinite 
 space itself : the cause and end, the author and beauti- 
 fier, the life and perfection of all. 
 
 8 
 
 Eternity magnifies our joys exceedingly, for where- 
 as things in themselves began, and quickly end ; before 
 they came, were never in being ; do service but for few 
 moments ; and after they are gone pass away and 
 leave us for ever, Eternity retains the moments of their 
 324- 
 
beginning and ending within itself : and from ever- 
 lasting to everlasting those things were in their times 
 and places before God, and in all their circumstances 
 eternally will be, serving Him in those moments 
 wherein they existed, to those intents and purposes for 
 which they were created. The swiftest thought is 
 present with Him eternally : the creation and the day 
 of judgment, His first consultation, choice and deter- 
 mination, the result and end of all just now in full 
 perfection, ever beginning, ever passing, ever ending : 
 with all the intervals of space between things and 
 things : As if those objects that arise many thousand 
 years one after the other were all together. We also 
 were ourselves before God eternally ; and have the joy 
 of seeing ourselves eternally beloved and eternally 
 blessed, and infinitely enjoying all the parts of our 
 blessedness ; in all the durations of eternity appearing 
 at once before ourselves, when perfectly consummate in 
 the Kingdom of Light and Glory. The smallest thing 
 by the influence of eternity, is made infinite and eternal. 
 "We pass through a standing continent or region of ages, 
 that are already before us, glorious and perfect while 
 we come to them. Like men in a ship we pass 
 forward, the shores and marks seeming to go back- 
 ward, though we move and they stand still. We are 
 not with them in our progressive motion, but prevent 
 the swiftness of our course, and are present with them 
 in our understandings. Like the sun we dart our rays 
 before us, and occupy those spaces with light and 
 contemplation which we move towards, but possess 
 
 ?2 5 
 
not with our bodies. And seeing all things in the light 
 of Divine knowledge, eternally serving God, rejoice 
 unspeakably in that service, and enjoy it all. 
 
 9 
 
 His omnipresence is our ample territory or field of 
 joys, a transparent temple of infinite lustre, a strong 
 tower of defence, a castle of repose, a bulwark of 
 security, a palace of delights, an immediate help, and a 
 present refuge in the needful time of trouble, a broad 
 and a vast extent of fame and glory, a theatre of 
 infinite excellency, an infinite ocean by means whereof 
 every action, word, and thought is immediately 
 diffused like a drop of wine in a pail of water, and 
 everywhere present, everywhere seen and known, 
 infinitely delighted in, as well as filling infinite 
 spaces. It is the Spirit that pervades all His works, 
 the life and soul of the universe, that in every point of 
 space from the centre to the heavens, in every kingdom 
 in the world, in every city, in every wilderness, in 
 every house, every soul, every creature, in all the 
 parts of His infinity and eternity sees our persons, loves 
 our virtues, inspires us with itself, and crowns our 
 actions with praise and glory. It makes our honour 
 infinite in extent, our glory immense, and our happiness 
 eternal. The rays of our light are by this means 
 darted from everlasting to everlasting. This spiritual 
 region makes us infinitely present with God, Angels, 
 and Men in all places from the utmost bounds of the 
 326 
 
everlasting hills, tlirougliout all the unwearied durations 
 of His endless infinity, and gives us the sense and 
 feeling of all the delights and praises we occasion, as 
 well as of all the beauties and powers, and pleasures 
 and glories which God enjoyeth or createth. 
 
 10 
 
 Our Bridegroom and our King being everywhere, 
 our Lover and Defender watchfully governing all 
 worlds, no danger or enemy can arise to hurt us, but 
 is immediately prevented and suppressed, in all the 
 spaces beyond the utmost borders of those unknown 
 habitations which He possesseth. Delights of inestim- 
 able value are there preparing, for everything is present 
 by its own existence. The essence oi God therefore 
 being all light and knowledge, love and goodness, care 
 and providence, felicity and glory, a pure and simple 
 act, it is present in its operations, and by those acts 
 which it eternally exerteth is wholly busied in all 
 parts and places of His dominion, perfecting and 
 completing our bliss and happiness. 
 
 327 
 
NOTES AND REFERENCES 
 
 IT should perhaps be stated that though the original 
 manuscript of this work is written in a clear and 
 beautiful handwriting, it is in very small characters, and 
 is in some places difficult to decipher, owing to inter- 
 lineations, and to the fact that many words and passages 
 have been crossed through for omission. Had the 
 author lived to revise his work for publication, there 
 can be little doubt that he would have altered or 
 modified some parts of it. Little indulgence indeed is 
 required for it on account of the want of revision ; but 
 naturally there are here and there oversights, redun- 
 dancies, and repetitions which would not have been 
 found if the author had lived to give the final touches 
 to his work. These defects, however, are of little con- 
 sequence, and such as affect only the expression, and 
 not the substance of the author's thought. Very few 
 works which have not received the benefit of their 
 author's after-thoughts would bear the test of critical 
 examination so well as the present, 
 
 Y 329 
 
&1 printing this book the general principle which I 
 have kept in view has been to endeavour to make its 
 perusal as easy as possible for modem readers, while 
 not departing in any essential point from the original 
 text. I have indeed modernised the spelling through- 
 out in all but a few cases, since I could not see that any 
 advantage would be gained by retaining the old ortho- 
 graphy. I have also modified very considerably 
 Traherne's punctuation, which is very peculiar, and 
 would, if it had been retained, have placed many 
 obstacles in the way of apprehending his meaning. I 
 have only done this, however, where it seemed clearly 
 necessary, and I have perhaps allowed the original 
 punctuation to remain in some cases where it might 
 have been altered with advantage. Mention should 
 also be made of the fact that Traheme, like most 
 writers of his time, made abundant use of capital letters 
 in his works. These I have thought it best to suppress 
 in most cases, in accordance with the modern practice. 
 However, I have allowed a number of them to stand : 
 partly in order to preserve some traces of this charac- 
 teristic, and partly because in a few cases it seemed 
 expedient to retain them. These things, seeing that 
 they affect only the unessential elements of style, I 
 have thought it within my province to regulate ; but 
 otherwise I have kept strictly to the author's text, 
 without presuming in any way to alter or amend it. 
 
 For many of the notes which follow I have to express 
 my indebtedness to my friend, Mr. W. T. Brooke. To 
 330 
 
Mr. Thorn Drury also, who has read the proofs, I am 
 under many obligations. 
 
 Page 1. Line 1. • An empty book is like an infant's 
 soul . ' Here Traherne may possibly have had 
 in his mind a passage in Bishop Earle's 
 Microcosmography." In delineating the 
 character of a child, Earle says : " His soul 
 is yet a white paper unscribbled with observa- 
 tions of the world, wherewith at length it 
 becomes a blurred note-book." 
 
 Page 14. Line 25. The entrance of his words. 
 This sentence is from Psalm cxix. 130. 
 
 Page 15. Last line of Med.2i. "Insatiableness." This 
 word in Traherne' s time was often used in a 
 good sense, and not as now exclusively in a 
 bad one. 
 
 Page 21. The quotation at the bottom of the page is 
 from Genesis xxviii. 16. Traherne's read- 
 ing, however, differs somewhat from that 
 of the Authorised Version. In this and in 
 many other cases it looks as if he trusted 
 to his memory only, and so was often untrue 
 to the letter of his text, though never to its 
 spirit. 
 
 Page 22. Line 13. They walk on in darkness. This 
 is from Psalm Ixxxii. 5 ; as is also the quota- 
 tion at the end of the Meditation. 
 
 Page 27. Line 1 of Med, 40. " Socrates was wont." 
 
 Traherne wrote first as follows : Socrates 
 
 331 
 
the glorious philosopher, was wont to say 
 ' They were most happy,' " &c. In substitut- 
 ing are for were he overlooked the fact that 
 he was rendering the sentence ungram- 
 matical. 
 
 Page 40. Line 3. Where the carcase is. Matthew 
 xxiv. 28. 
 
 Page 41. Line 3 of Med, 59. It is an ensign. This 
 sentence is from Isaiah xi. 10 and 12. 
 
 Page 57. Line 6. Sweeter to me. A quotation from 
 Psalm xix. 1 0 and from cxix. 72. 
 
 Page 57. Line 17. As I have loved you — 1 John xiii. 
 34. 
 
 Pages 60-1. Med. 81. My goodness extendeth not, 
 
 &c. Psalm xvi. 2-3. 
 Page 71. Line 14. Having eyes I see not, &c. The 
 
 reference here is to Psalm cxxxv. 16-17. 
 Page 71. Line 20. Visit me . . . Holy Hill. Psalm 
 
 xliii. 3. 
 
 Page 72. Line 5 from bottom. ' Of whom ' to end of 
 sentence. Cf. Ephesians iii. 15-19. 
 
 Page 73. Line 3. O Thou who ascendedst, &c. Cj 
 Psalm Ixviii, 18. 
 
 Page 75. Line 19. That I may dwell, &c. John 
 xvii. 28. 
 
 Page 77. Line 6. We are the Sons erf God, &c. Cj. 
 1 John iii. 2. 
 
 Page 77. Line 21. A chosen generation, &c. 1 Peter 
 ii. 9. 
 
 33* 
 
Page 79. Line 7, Sing the song of Moses, &c. 
 Revelation xv. 3. 
 
 Page 94. Line 9. The Book of The reference 
 
 here is to the apocryphal Wisdom of 
 Solomon xiii. 1-5. 
 
 Page 104. Med. 33. As originally written this Medita- 
 tion commenced thus : ' Whether the suffer- 
 ings of an Angel would have been meritorious 
 or no I will not dispute : but' And the fol- 
 lowing sentence, which comes after the first, 
 has also been crossed out : ' So that it was an 
 honour and no injury to be called to it : And 
 so great an honour that it was an ornament 
 to God himself, and an honour even to the 
 second Person in the Trinity.' There are a 
 good many passages in Traherne's manu- 
 script which are thus marked for omission ; 
 but in most cases they are of little im- 
 portance, being only such redundancies of 
 expression or needless repetitions as any 
 author would expunge on reviewing his 
 work. Therefore in these notes I mention 
 only those omissions which seem to me to 
 be of some importance. 
 
 Page 105. Line 8. For which cause, &c. This 
 sentence is an adaptation from some verses 
 in Philippians ii. 5-9. 
 
 Page 106. Line 15. Counted all things but dross, &c. 
 Philippians iii. 8. 
 
 Page 106. Line 3 from bottom. Mr the redejnptiori, 
 
 333 
 
Sec. Traherne is here quoting from Psalm 
 xlix. 7-8 ; but he has rather obscured 
 the meaning by giving the verses in inverted 
 order. "What is to cease for ever is man's 
 attempt to redeem man, a task which only 
 a God could accomplish. The meaning 
 indeed is not very clear in the Authorised 
 Version ; the Prayer Book version is more 
 perspicuous — 'But no man may deliver 
 his brother, nor make agreement to God 
 for him : for it cost more to redeem their 
 souls, so that he must let that alone for 
 ever.' 
 
 Page 107. Med. 36, After the first sentence of this 
 Meditation, the following passage (which is 
 marked for omission in the original MS.) 
 occurs : ' It was not convenient that the 
 Righteousness of the Judge Himself should 
 be accepted for ours, but the Righteousness 
 of another, who on our behalf should 
 appear before our Judge. For which cause 
 it was necessary that another and not the 
 Judge should be Righteous in our stead : 
 and that in suffering as well as doing. Now 
 no Angel could be Righteous in suffering, 
 because, though by Almighty power sus- 
 taining, he might be upheld to suffer 
 infinite punishments, yet by his own 
 strength he could not suffer infinite punish- 
 ments, at least not so as to be virtuous and 
 
 334 
 
meritorious in suffering them for us. For 
 to suffer virtuously and meritoriously is 
 so to suffer as to love the Inflicter in the 
 midst of sufferings. Which no Angel under 
 infinite torments, by his own strength was 
 able to do, being hated of God.' 
 
 Page 108. Line 12. He through the Eternal Spirit, 
 &c. Hebrews v. 7. 
 
 Page 122. Med. 60. Between the first and second 
 sentences of this Meditation the following 
 crossed-out passage occurs : ' Who more 
 prizeth our naked love than temples full of 
 gold : Whose naked Love is more delightful 
 to us than all worlds ; and Whose greatest 
 gifts and treasures are living souls and 
 friends and lovers. Who, as He hath mani- 
 fested His love by giving us His Son, hath 
 manifested it also by giving us all his sons 
 and servants : commanding them to love 
 us with the precious love wherewith they 
 do themselves.' 
 
 Page 126. Med. 67. This Meditation is singularly 
 Blake-hke in thought ; and the Poet-Artist 
 would have been delighted with it had he 
 known it. Let the reader compare it with 
 Blake's Auguries of Innocence : " 
 
 To see a world in a grain oj sand^ 
 And a heaifn in a wild ^ower, 
 
 335 
 
Hold injiniiy in the palm of your hand, 
 And eternity in an hour. 
 
 * * * * J|C 
 
 God appears and God is light 
 To those poor souls who dwell in night ; 
 But does a human form display- 
 To those who dwell in realms of day. 
 
 Pages 130-1. After this . . . to the Lamb. Revelation 
 vii. 9-10. 
 
 Page 131. Lines 5-12. Revelation v. 8. 10. 
 
 Page 131. Lines 12-20. Revelation, v. 11-13 
 
 Page 142. Lines 4, 5, Appear before God in Sion, 
 
 &c. Ps. Ixxxiv. 7. 
 Page 153. Lines 16-19. Romans viii. 38-9. 
 Page 161. Line 1. He must be born again, &c. This 
 
 is a compound citation from John iii, 3, 
 
 and Mark x. 15, in the order named. 
 Page 182. Line 17. For all things should work together, 
 
 &c. See Romans viii. 28. 
 Page 184. Lines 10-11. Being Satan is able, &c, 2 
 
 Corinthians xi. 14. 
 Page 184. Last line. Like a sparrow, &c. Psalm cii. 
 Page 187. Line 1. Mechanisms. This word is, in the 
 
 original MS,, ' mechanicismes.' 
 Page 187. Line 7. Like the King's daughter, &c. 
 
 Psalm xlv. 14. 
 Page 188. Med. 39. The best of all possible ends, &c. 
 
 Traherne is here thinking of the Shorter 
 
 Catechism, 1645 : ' What is the chief end of 
 
 336 
 
Man ? To glorify God and enjoy Him for 
 ever.' 
 
 Page 191. Med. 43, first sentence. This is slightly 
 obscure, and it looks as if the word ' are ' 
 had been accidentally omitted after 'out- 
 goings.' If we read the sentence, after the 
 first clause, as follows, the meaning becomes 
 quite clear : " because we are with Him 
 whose outgoings are everlasting : our duty 
 being to contemplate God, and to walk with 
 Him in all His ways : and therefore to be 
 entertained with everything He has created, 
 since He is the fountain, governor, and end 
 of them.' 
 
 Page 203. Last line. Acts xvii. 23. 
 
 Page 204. Line 24. Alienated from the life of God, &c. 
 Ephesians iv. 18. 
 
 Page 210. Med. 67. Blessing the Lord . . . and full- 
 ness thereof. Deuteronomy xxxiii. 13-16. 
 
 Page 211. Line 6. All these will I give thee, &c. 
 Genesis xiii. 15. 
 
 Page 212. Med. 69. This poem in many ways antici- 
 pates Christopher Smart's " Song to David," 
 and should be compared with it. Of course 
 Smart could have known nothing of it. 
 
 Page 218. Med. 73. Quoted from Psalm xxii. 23-31. 
 
 Page 219. The Earth is the Lord's, &c. Psalm xxiv. 1. 
 
 Page 219. Because they regard not, &c. Psalm xxxviii, 5. 
 
 Page 219. Med. 75. The passage here quoted is from 
 Psalm xxxiii. 6-9. 
 
 357 
 
Page 220. All my bones shall say, Sec. Psalm xxxv. 
 10. 
 
 Page 220. Thy mercy, O Lord, etc. Psalm xxxvi. 5-9. 
 
 Page 220. Med, 77. The quotation here is from Psalm 
 xlv. 10, 13-16. 
 
 Page 220. Med. 78. The quotations here are from 
 Psalm xlvi. 4 and 8. 
 
 Page 222. Med. 79. The quotations here are from 
 Psalm xlviii. 2, 3, and 12-14. 
 
 Page 222, Med. 80, By "this following" in the 
 second line Traherne means Psalm xlix., he 
 having quoted from Psalm xlviii. in the 
 previous Meditation. 
 
 Page 222. They that trust in their wealth, 8lc. This quo- 
 tation is from Psalm xlix. 6, 7, 8, 10, 11, 13, 
 14, and 20. 
 
 Page 223. Med. 81. The quotation here is from Psalm 
 1. 7-15. 
 
 Page 225. Med. 83. The quotation here is from He- 
 brews X. 5, itself a quotation from Psalm 
 xl. 6, altered. 
 
 Page 226. Thou desirest not sacrifice, &c. Psalm li. 16 
 and 17. 
 
 Page 226. Med. 84. Converting to Him, &c. " Con- 
 verting " is here used, as was then not un- 
 common, in the sense of " being converted." 
 
 Page 227. Med. 85. The quotations here are from 
 Psalms Iviii. 10 and lix. 16. 
 
 Page 227. Med. 86. The quotations here are from 
 Psalms Ixiii. 1-5 and Ixv. 2-4. 
 
 338 
 
Page 228. Med. 87. The quotation here is from 
 
 Psalm Ixvi. 1-5. 
 Page 229. Med. 88. The quotation here is from Psalm 
 
 Ixxxiv. 12-14, 
 Page 230. Med. 91. The quotation here is from Psalm 
 
 Ixxxvi. 8-10. 
 
 Page 231. Line 2 from bottom. Whoso considereih these 
 
 things, &c. Psalm cvii. 43. 
 Page 238. Med. 1. In the wording of this meditation, 
 and of several other passages in the Fourth 
 Century, it seems as though Traherae is 
 speaking not of himself, but of a friend and 
 teacher of his. He did this, no doubt, in 
 order that he might not lay himself open to 
 the charge of over- egotism. Yet that he is 
 throughout relating his own experiences is 
 proved by the fact that this Meditation, as 
 first written, contains passages which the 
 author afterwards marked for omission. In 
 its original form it began thus : " Since the 
 author in the last century hath spoken so 
 much concerning his entrance and progress 
 into the study of Felicity, and all he hath 
 there said pertaineth only to the contem- 
 plative part of it, I will in this Century 
 speak of the principles with which he endued 
 himself to enjoy it." This seems conclusive, 
 though there are later on in this " Century " 
 passages in which the author appears to be 
 speaking not of his own experiences, but of 
 
 339 
 
that of a friend who had communicated 
 them to him. 
 
 Page 240. Line 22. In him are hid, Sec. Colossians 
 ii. 3. 
 
 Page 243. Line 13. Weviitstdigforher^Scz, Proverbs 
 ii. 4. 
 
 Page 243. Line 17. Wisdom is the Principal thing, &c. 
 Proverbs iv. 7-9. 
 
 Page 246. Line 2. Ye are not straitened, &c. 2 Corin- 
 thians xxiv. 20. 
 
 Page 248. Med. 13. Line 4. Alone like a sparrow, &c. 
 Psalm cii. 6 and 7. 
 
 Page 252. Med. 18. Line 6. For it is more blessed, &c. 
 Acts XX. 35. 
 
 Page 253. Med. 20. Compare this Meditation with 
 the poem " Of Meekness," which is to be 
 found on page 145 of Traherne's " Poetical 
 Works." 
 
 Page 259. Line 10. Inasmuch as ve have done it. Sec. 
 
 Matthew xxv. 40. 
 Page 265. Line, 25 In all thy keeping, &c. Proverbs 
 
 iv. 23. 
 
 Page 269. Line 13. // is more blessed, &c. Acts xx. 
 35. 
 
 Page 281. Line 5. What ye do to him, &c, Matthew 
 xxv. 40. 
 
 Page 292-3. TJie Alpha and Omega, the first a?id the last 
 
 &c. Revelation i. 11 and 18. 
 Page 293. Line 2. The Glory which Thou hast given me 
 
 Sec. John xvii. 22. 
 
 310 
 
Page 293. Line 4. In Him the fulness of the Godhead^ 
 
 8cc. Colossians ii. 9. 
 Page 293. Line 6. His Chiuh is the fulness, 8cc. "Ephe- 
 
 sians i. 22. 
 
 Page 294. Line 10. How precious are thy Thoughts, Sec. 
 Psalm cxxxix. 17, 18. 
 
 Page 304, Line 10. My love is a spring, &c. Song of 
 Solomon iv. 12. 
 
 Page 327. Med. 10. Here the manuscript ends. That 
 the author intended to continue his work 
 there can be no doubt, and we may there- 
 fore conclude that he was prevented from 
 finishing it by his too early death. It is a 
 loss to us that it is thus incomplete : yet 
 in the work as it stands we have perhaps 
 a sufficiently full statement of the main 
 points of the author's religion and 
 philosophy. Like all other creeds it will 
 perhaps only appeal to those minds which 
 are prepared to receive it ; but it is one, 
 nevertheless, which must command the 
 respect even of those who are least in- 
 , clined to accept its teachings. It presents 
 Christianity (or at least Protestant Chris- 
 tianity) in its most favourable aspect ; nor 
 is it likely that as an eloquent and per- 
 suasive exposition of its leading doctrines 
 it will ever be surpassed or superseded. 
 There are no doubt some few things in it 
 which even devout believers will no longer 
 
hold themselves bound to accept as 
 necessary to salvation ; but on the whole, 
 if the Christian faith is not to undergo an 
 entire transformation at the hands of its 
 modern apologists, it must be expounded as 
 Traherne expounds it, not as a collection 
 of soulless dogmas embodied in formal 
 confessions of faith, but as a great reality, 
 which is of the deepest concernment to all 
 men, and without which the life of man is 
 an inexplicable enigma. 
 
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