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 with 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 communicating 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 thing
unknown, yet I have found that things unknown have a secret influence on
the soul, and like the centre of the earth unseen violently attract it. We love
we know not what, and therefore everything allures us. As iron
3
I will open my mouth in Parables, I will utter things that have been kept secret from the foundation of the world. Things strange yet common, incredible, yet known; most high, yet plain; infinitely profitable, but not esteemed. Is it not a great thing that you should be Heir of the World? Is it not a great enriching verity? In which the fellowship of the Mystery which from the beginning of the World hath been hid in God lies concealed! The thing hath been from the Creation of the World, but hath not so been explained as that the interior Beauty should be understood. It is my design therefore in such a plain manner to unfold it that my friendship may appear in making you possessor of the whole world.
4
I will
not by the noise of bloody wars and the dethroning of kings advance you to
glory: but by the
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.
6
True Love as it intendeth the greatest gifts intendeth also the greatest benefits. It contenteth not itself in showing great things unless it can make them greatly useful. For Love greatly delighteth in seeing its object continually seated in the highest happiness. Unless therefore I could advance you higher by the uses of what I give, my Love could not be satisfied in giving you the whole world. But because when you enjoy it you are advanced to the Throne of God and may see His Love; I rest well pleased in bestowing it. It will make you to see your own greatness, the truth of the Scriptures, the amiableness of Virtue, and the beauty of Religion. It will enable you to contemn the world, and to overflow with praises.
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 à Kempis) for all. Leave the one that you may enjoy the other.
8
What is more easy and sweet than meditation? Yet in this hath God commended His Love, that by meditation it is enjoyed. As nothing is more easy than to think, so nothing is more difficult than to think well. The easiness of thinking we received from God, the difficulty of thinking well proceeded from ourselves. Yet in truth, it is far more easy to think well than ill, because good thoughts be sweet and delightful: Evil thoughts are full of discontent and trouble. So that an evil habit and custom have made it difficult to think well, not Nature. For by nature nothing is so difficult as to think amiss.
9
Is it not easy to conceive the World in your Mind? To think the Heavens fair? The Sun Glorious? The Earth fruitful? The Air Pleasant? The Sea Profitable? And the Giver bountiful? Yet these are the things which it is difficult to retain. For could we always be sensible of their use and value, we should be always delighted with their wealth and glory.
10
To
think well is to serve God in the interior court: To have a mind composed of
Divine Thoughts, and set in frame, to be like Him within. To conceive aright
and to enjoy the world, is to conceive the Holy Ghost,
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
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 thinking the same, are Divine and Blessed.
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 everything ours, and us able so easily to prize them. Everything 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
16
That all the World is yours, your very senses and the inclinations of your mind declare. The Works of God manifest, His laws testify, and His word Both 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 yourself 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 Goodness. 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
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 are to
abide for ever, after the Day of Judgment. Neither are these, some here, and
some there, but all everywhere, 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
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 millions of millions above the stars, both here and over the heads of our Antipodes: it is surrounded with infinite and eternal space: And like a gentleman’s house to one that is travelling; it is a long time before you come 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
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 all. For there is a disease in him who despiseth present mercies, which till it be cured, he can never be happy. He esteemeth nothing that he hath, but is ever gaping after more: which when he hath he despiseth in like manner. Insatiableness is good, but not ingratitude.
22
It is of
the nobility of man’s soul that he is insatiable. For he hath a Benefactor so
prone to give, that He delighteth in us for asking. Do not your inclinations
tell you that the World is yours? Do you not covet
23
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, like a blind
man, forsake them. They are immediately near to the very gates of our senses.
It becometh the bounty of God to prepare them freely: to make them glorious,
and their enjoyment easy. For because His love is free, so are His 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
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 precious to the eye of reason.
26
Theservices of things and their excellencies are spiritual: 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
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 too 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
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 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! This is none other than the House of God, and the Gate of Heaven.”
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 away from them because they are solid, divine, and true, greedily pursuing tinselled vanities, they walk on in darkness, and will not understand. They do the works of darkness, and delight in the riches of the Prince of Darkness, and follow them till they come into Eternal Darkness. According to that of the psalmist All the foundations of the Earth are out of course.
33
The
riches of darkness are those which men have made, during their ignorance of God
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
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
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 thanksgivings. The works of contentment and pleasure are of the Day. So are the works which flow from the understanding of our mutual serviceableness to each other: arising from the sufficiency and excellency of our treasures, Contentment, Joy, Peace, Unity, Charity, &c., whereby we are all knit together, and delight in each others’ happiness. For while every one is Heir of all the World, and all the rest his superadded treasures, all the World serves him in himself, and he delights in them as His superadded treasures.
36
The common error which makes it difficult to believe all the World to be wholly ours, is to be shunned as a rock of shipwreck: or a dangerous quicksands. For the poison which they drank hath infatuated their fancies, and now they know not, neither will they understand, they walk on in Darkness. All the foundations of the World are out of course. It is safety not to be with them: and a great part of Happiness to be freed from their seducing and enslaving 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 lamenting 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
38
You
never enjoy the World aright, till you see all things in it so perfectly yours,
that you cannot desire them any other way: and till you are convinced that all
things serve you best in their proper places. For can you desire to enjoy
anything a better way than in God’s Image? It is the Height of God’s
perfection that hideth His bounty: And the lowness of your base and
sneaking Spirit, that make you ignorant of His perfection. (Every one hath in
him a Spirit, with which he may be angry.) God’s bounty is so perfect that He
giveth all Things in the best of manners: making those to whom He giveth so
Noble, Divine, and Glorious, that they shall enjoy in His Similitude. Nor can
they be fit to enjoy in His presence, or in 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 delight in the
felicity of all, and an infinite delight 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 concerneth
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 honeycomb because they command you to love them all in such perfect manner. For how are they God’s treasures? 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 happy and nearest the gods that needed
nothing. And coming once up into the Exchange at Athens, where they that
traded asked him, What will you buy; what do you lack? After he had
gravely walked up into the middle, spreading
41
As
pictures are made curious by lights and shades, which without shades could not
be: so is felicity composed 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 satisfied.
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: perfective 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 prepared 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 themselves. The Desire Satisfied is a Tree of Life. Desire
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 Himself. His wants and enjoyments being always present
are delightful to each other, stable, immutable, perfective 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
45
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 maybe sensible of your treasures. He is most like God that is sensible of everything. 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.
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. Would you not give all the gold and silver in the Indies for such a treasure? Prize it now you have it, at that rate, and you shall be a 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, ingratitude, vexation, misery. But it was
no great mistake to say, that to have blessings and not to prize them is to be
in Hell. For it maketh them ineffectual,
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, enjoyments 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 possessing. 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
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 map 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, because
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
children. He is afflicted in all your afflictions. And whosoever toucheth you,
toucheth 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,
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 of men and angels as He did, and you shall be good, and
infinitely blessed as He is. All their happiness shall be your happiness as it
is His. He willed the glory of all ages, and the government and welfare of all
Kingdoms, and the felicity also of the
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
55
The
contemplation of Eternity maketh the Soul immortal. Whose glory it is, that it
can see before and after its existence into endless spaces. Its Sight is its
presence. And therefore in the presence of the understanding 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 translation, I am transported with him. The present age
is too little to contain it. I can visit Noah in his ark, and
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
57
As
eagles are drawn by the scent of a carcase, as children are drawn together by the
sight of a lion, as people flock to a coronation, and as a man is drawn to his
beloved object, so ought we. As the sick drawn by the credit of a physician, as
the poor drawn by the liberality of a King, as the devout drawn by the fame of
the Holy, and as the curious drawn by the noise of a miracle, so ought we. As
stones were drawn to the building of Thebes by Melody of Amphion, as the
hungry are drawn with desire of a feast, and the pitiful, drawn to a woe
spectacle, so ought we. What visible chains or cords draw these? What
invisible links allure? They
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
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 ministering
61
Here you learn all patience, meekness, self-denial, courage, prudence, zeal, love, charity, contempt of the world, penitence, contrition, modesty, fidelity, constancy, 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.
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 thanksgiving! 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 down Thy flesh drop upon me. O
let Thy love enflame me. Which is so deep and infinite, that Thou didst suffer
the wrath of GOD for me: And purchase all nations and Kingdoms to be my treasures.
O Thou that redeemed me from Hell, and when Thou hadst overcome the sharpness
of Death didst open the Kingdom of Heaven to all believers; what shall I do
unto Thee? What shall I do for Thee, O Thou preserver of Men? Live, Love, and
Admire; and learn to become such unto Thee as Thou unto me. O Glorious Soul;
whose comprehensive understanding at once contains all Kingdoms and Ages! O
Glorious Mind! Whose love extendeth to all creatures! O miraculous and eternal
Godhead, now suffering on the cross for me: As Abraham saw thy Day and was
glad, so didst Thou see me and this Day from all Eternity, and seeing me wast
Gracious and Compassionate towards me. (All transient things are permanent in
God.) Thou
63
Why, Lord Jesus, dost Thou love men; why are they all Thy treasures? What wonder is this, that Thou shouldst so esteem them as to die for them? Shew me the reasons of Thy love, that I may love them too. O Goodness ineffable! They are the treasures of Thy goodness. Who so infinitely lovest them that Thou gavest Thyself for them. Thy Goodness delighted to be communicated to them whom Thou hast saved. O Thou who art more glorious in Goodness, 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 mankind I am beloved.
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.
65
Had I 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 magnificent 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 visiteth him! Thou bast 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! Attended with what power! With what wisdom illuminated! 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
67
But what
creature could I desire to be which I am not made? There are Angels and
Cherubim. I rejoice, O Lord, in their happiness, and that I am what I am by Thy
grace and favour. Suppose, O my Soul, there were no creature made at all, and
that God making Thee alone offered to make thee what Thou wouldst: What could
Thou desire; or what wouldst Thou wish, or crave to be? Since GOD is the most
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
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.
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 jurisdiction 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,
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
73
His
nature requireth that thou love all those whom He loveth, and receive Him in
all those things wherein He giveth Himself unto thee. Their nature loveth to be
beloved and being amiable require love, as well as delight in it. They require
it both by desert and desire. Thy nature urgeth it. For without loving thou art
desolate, and by loving thou enjoyest. Yea by loving thou expandest and
enlargest thyself, and the more thou lovest art the more glorious. Thou lovest
all thy friends’ friends; and needest not to fear any dearth of love or
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 everyone’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
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 everlasting 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
77
Now O Lord I see the greatness of Thy love wherewith 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!
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 enriched, 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 preparation 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
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
see and love and enjoy each other at a hundred miles distance?
81
My goodness
extendeth not to Thee, O Lord, but to Thy Saints, and to the excellent in the
Earth in whom
82
But there are a sort of Saints meet to be your companions, in another manner, but that they be concealed. You must therefore make yourself exceeding virtuous that by the very splendour of your fame you may find them out. While the wicked are like heaps of rubbish, these few jewels lie buried in the ruins of mankind: and must diligently be digged for. You may know them by their lustre, and by the very desire and esteem they have of you when you are virtuous. For as it is the glory of the 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 driveth away devils and evil men: and is accessible by none, but lovers of virtue. Beginners and desirers will give you the opportunity of infusing yourself and your principles into them. Practicers and growers will mingle souls and be delightful companions. The sublime and perfect, 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
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 continuing 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
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 with pots and cups and things at home, or shops and trades and things in the street: but do not live to God manifesting Himself in all the world, nor care to see (and be present with Him in) all the glory of His Eternal Kingdom. By seeing the Saints of all Ages we are present with them: by being present with them become too great for our own age, and near to our Saviour.
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 memory 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 all droppeth on every soul: Thou wholly communicatest Thyself to every soul in all kingdoms, and art wholly seen in every saint, and wholly fed upon by every Christian. It is my privilege that I can enter with Thee into every soul, and in every living temple of Thy manhood and Thy Godhead, behold again, and enjoy Thy glory.
87
O
how do Thine affections extend like the sunbeams unto all stars in heaven and
to all the kingdoms in the world. Thine at once enlighten both hemispheres:
quicken us with life, enable us to digest the nourishment of our Souls, cause
us to see the greatness of our nature, the Love of God, and the joys of heaven
melt us into tears, comfort and enflame us, and, do all in a celestial
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 understandings, 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
locks to rend, and the graves to open? Hath Thy death influence so high as the
highest Heavens? That the Sun also mourneth and is clothed in sables? Is Thy
spirit present in 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
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 sufferings! Can this be a joy? Can this
be an entertainment? Can this delight us? O Jesus, the more vile I here behold
Thee, the more I admire Thee. Into what low abysses didst Thou descend, into
what depths of misery dost Thou now lie! Oh what confusions, what stripes and
wounds, what desolations and deformities didst Thou suffer for our sakes! In
all the depths of Thy humiliation I here adore Thee! I prize and desire always
to see those stripes and those deformities. It is sweeter to be with Thee in
Thy sufferings, than with princes on their
90
This
Body is not the cloud, but the pillar assumed to manifest His love unto us. In
these shades doth this sun break forth most oriently. In this death is His
love painted in most lively colours. God never shewed Himself more a God than
when He appeared man; never gained more glory than when He lost all glory: was
never more sensible of our sad estate, than when He was bereaved of all sense.
O let Thy goodness shine, in me! I will love all, O Lord, by Thy grace
assisting as Thou dost: And in death, itself, will I find life, and in conquest
victory. This Sampson by dying killed all his enemies: and then carried the
Gates of Hell and Death away, when being dead, Himself was borne to His grave.
Teach me, O Lord, these mystterious
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 undrainable 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.
92
It
is an inestimable joy that I was raised out of nothing to see and enjoy this
glorious world: It is a Sacred Gift whereby the children of men are made my
treasures, but O Thou who art fairer than the 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 born 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 kingdom: 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
93
As my
body without my Soul is a Carcase, so is any 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 trespasses. 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 salvation, look upon me. Quicken me, O Thou lifegiving 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
excellencies, effects, emanations, gifts and operations; O my Wisdom! O my
Righteousness, Sanctification and Redemption; 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.
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 extendeth to all things in heaven and earth. It
illuminateth all eternity, it beautifies the omnipresence of God with glory
without dimensions. It is infinite in greatness 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 become 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
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 Immortality, Rest and Glory, and
the joy of seeing Him creating all things for my sake! Such a Son, having in
Him the means of peace and felicity, and the joy of seeing Him redeeming my
soul, by His sufferings on the cross, and doing all things that
96
O Thou who hast redeemed me to be a Son of God, and called me from vanity to inherit all things, I praise Thee, that having loved me and given Thyself for me, Thou commandest us saying, As I have loved you, so do ye also love one another. Wherein Thou hast commanded all men, so to love me, as to lay down their lives for my peace and welfare. Since Love is the end for which heaven and earth was made, enable me to see and discern the sweetness of so great a treasure. And since Thou hast advanced me into the Throne of God, in the bosom of all Angels and men; commanding them by this precept, to give me an union and communion with Thee in their dearest affection; in their highest esteem; and in the most near and inward room and seat in their hearts; give me the grace which Saint Paul prayed for, that I may be acceptable to the Saints, fill me with Thy Holy Spirit, and make my soul and life beautiful, make me all wisdom, goodness and love, that I may be worthy to be esteemed and accepted of them. That being delighted also with their felicity, I may be crowned with Thine, and with their glory.
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 delights. 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 ornament of Thy Kingdom; every one Thy peculiar friend, yet loving every one as Thy peculiar friend: and rejoicing in the pleasures and delights of every one! O my God, make me one of that happy assembly. And let me love every one for whom Christ died, with a love as great and lively as His, That I may dwell in Him, and He in me: and that we all may be made perfect 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
99
Wisely doth St. John say, We are the Sons of God; but the world knoweth us not because it knew Him not. He that knoweth not the Spirit of God, can never know a Son of God, nor what it is to be His child. He made us the sons of God in capacity by giving us a power to see Eternity, to survey His treasures, to love His children, to know and to love as He doth, to become righteous and holy as He is. The Holy Ghost maketh us the Sons of God in act, when we are righteous as He is righteous, and Holy as He is holy. When we prize all the things in Heaven and Earth, as He prizeth Him, and make a conscience of doing it as He doth after His similitude; then are we actually present with them, and blessed in them, being righteous and holy as He is. Then the Spirit of God dwelleth in us, and then are we indeed the Sons of God, a chosen generation, a royal priesthood, an Holy nation, a peculiar people, zealous of good works, shewing forth the praises of Him, who hath called us out of Darkness, into His marvellous Light.
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
THE SECOND CENTURY
1
THE Services which the world doth you, are transcendent 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 communion 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.
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 services it doth even to you alone. Prize those services with a joy answerable to the value of them, be truly thankful, and as grateful for them, as their merit deserves. And remember always how great soever the world is, it is the beginning of Gifts, the first thing which God bestows to every infant, by the very right of his nativity. 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 Scriptures.
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
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 infinitely 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 manifest 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 Revelation to the Church of Ephesus, is
by all churches, and by every Soul diligently to be observed: Remember
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
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 therefore only despise it, because it is created.
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, begetteth clouds, sendeth down the dew and rain and snow, that refresheth and repaireth all the earth. And is far more glorious in its diurnal motion, than if there were two suns to make on either side a perpetual day: the swiftness whereby it moves in twenty-four hours about so vast an universe manifesteth the power and care of a Creator, more than any station or quiet could do. And producing innumerable effects it is more glorious, than if millions of Angels diversly did do them.
9
Did
the Sun stand still that you might have 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
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 continual 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 known, 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 hath achieved things more than infinite in goodness and beauty, as a sure token of their perfect excellency.
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 cannot be sustained. Were all the earth filthy mires, or devouring quicksands, firm land would be an unspeakable 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
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 continually 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 lips shall de filled with Thy praise, and Thy honor all the day. I will make mention of Thy loving kindness in Thy Holy Temple.
15
The world serves you, as in serving those cattle which you feed upon, so in serving those men, that build and plough, and plant, and govern for you. It serves you in those that pray and adore, and praise for you, that fill the world with beauty and virtue; that are made to love and honour you, to please and advance you with all the services that the art of man can devise. So that you are alone in the world, though there are millions in it beside. You are alone to enjoy and rejoice in all, being the adequate object of His eternal love, and the end of all. Thus the world serves to promote and advance you.
16
Those services are so great, that when you enter into them, they are ample fields and territories of joy though on the outside they seem so contemptible, that they promise 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 pleasures, 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
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; and in itself
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 perfections 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
21
When
Amasis the King of Egypt sent to the wise men of Greece, to know, Quid
Pulcherrimum? upon due and mature consideration they answered, The World.
The world certainly being so beautiful that
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 precipices, 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 wideness 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
*There is a blank here in the original MS.
multitude of wonders: transported us with delights and enriched us with innumerable diversities of joys and pleasures. The very greatness of our felicity convinceth us that there is a God.
22
His
power is evident by upholding it all. But how shall His life appear in that
which is dead? Life is the root of activity and motion: Did I see a man sitting
in a chair, as long as he was quiet, I could not tell but his body was
inanimate: but if he stirred, if he moved his legs, or stretched forth his
arms, if he breathed or twinkled with his eyes, I could easily tell he had a
soul within him. Motion being a far greater evidence of life, than all
lineaments whatsoever. Colours and features may be in a dead picture, but
motion is always attended with life. What shall I think therefore when the
winds blow, the seas roar, the waters flow, the vapours ascend, the clouds fly,
the drops of rain fall, the stars march forth in armies, the 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 desires, we might
be sensible of a Deity. They breathe, they see, they feel, they grow, they flourish,
they know, they love. O what a world of evidences! We are lost in abysses,
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
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
ravishments 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
25
You
are able to see His righteousness, and blessedness, and glory, which are
invisible. Yea, which is infinitely more, to resemble and attain them, to
express them in yourself, enjoying them and the similitude of them. No beast
can see what righteousness is: nor is any brute capable of imitating it. You
are: being admitted into the fellowship and order of Angels. Which have neither
eyes nor ears, and yet see and understand things, which are infinitely higher
than the sphere of senses. You are able to discern, that in all these things He
is Love to you; and that Love is a
26
You
are able therein to see the infinite glory of your high estate. For if God is
Love, and Love be so restless
27
As
Love is righteous in glorifying itself and making its object blessed: so is it
in all its dealings and dispensations 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 infinitely 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 amiable is a righteous thing: to hurt it is evil.
Love therefore is infinitely righteous in being infinitely tender of its
object’s welfare: and in hating infinitely the sin of hurting it. It is
righteous in commanding others to
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 infinitely esteemed, of which it is infinitely desirous. The contemners of it therefore it infinitely punisheth. To its works not only in making them the best that may be, but in requiring an exact and due esteem, from the enjoyers of them. Is not Love jealous of the honour of its gifts? Doth not a contempt of its presents, rebound 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.
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 beautiful duty and all its obligations. So that His wrath must be very heavy, and His indignation 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 therefore since God cannot be reconciled to an ugly object?
Verily you are in danger of perishing eternally. He cannot indeed be reconciled
to an ugly object as it is ugly, but as it is capable of being otherwise He
may. He can
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 restoration. 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 inscrutable to us, whereby to sever the sin from the sinner and to satisfy its righteousness in punishing the transgression, 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.
33
One
great cause why no Angel was admitted to this office, was because it was an
honour infinitely too
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 righteousness,
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 contemplate 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 forever. None of them can by
36
Yet further, another reason why this office was delegated 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 punishments, and infinitely love the Inflicter of them: without 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.
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 Eternity. By His sufferings He brought in eternal righteousness. 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 sacrifice to God for us. His Eternal Spirit from everlasting offered up itself, when He said, Lo, I come in the volume of the Book is it written of me: to do Thy will, 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 righteousness 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;
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.
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 floweth is the fountain of Love. The Love which streameth from it, is the communication of Love, or Love communicated. 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 Selfsame 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
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
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 refineth 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: Purifying, illuminating, strengthening, and comforting the soul of the seer. For God by spewing communicateth Himself to men and angels. And when He dwelleth in the soul, dwelleth in the sight. And when He dwelleth in the sight achieving all that love can do for such a soul. And thus the world serveth you as it is a mirror wherein you contemplate the Blessed Trinity. For it plainly sheweth that God is Love, and in His being Love you see the unity of the Blessed Trinity, and a glorious Trinity in the Blessed Unity.
46
In
all Love there is some Producer, some Means, and some End: all these being
internal in the thing itself. Love loving is the Producer, and that is the
Father Love produced is the Means, and that is the Son For Love is the means by
which a lover loveth. The End of these Means is Love: for it is love by loving:
and that is the Holy Ghost. The End and the Producer 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:
47
What life can be more pleasant, than that which is delighted in itself, and in all objects; in which also all objects infinitely delight? What life can be more pleasant, than that which is blessed in all, and glorious before all? Now this life is the life of Love. For this end therefore did He desire to Love, that He might be Love. Infinitely delightful to all objects, infinitely delighted in all, and infinitely pleased in Himself, for being infinitely delightful to all, and delighted in all. All this He attaineth by Love. For Love is the most delightful of all employments. All the objects of Love are delightful to it, and Love is delightful to all its objects. Well then may Love be the end of loving, which is so complete. It being a thing so delightful, that God infinitely rejoiceth in Himself for being Love. And thus you see how God is the end of 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
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 mankind, 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.
50
God is present by Love alone. By Love alone He is great and glorious. By Love alone He liveth and feeleth in other persons. By Love alone He enjoyeth all the creatures, by Love alone He is pleasing to Himself, by love alone He is rich and blessed. O why dost not thou by Love alone seek to achieve all these, by Love alone attain another self, by Love alone live in others, by Love attain thy glory? The Soul is shrivelled up and buried in a grave that does not Love. But that which does love wisely and truly is the joy and end of all the world, the King of Heaven, and the Friend of God, the shining Light and Temple of Eternity: The Brother of Christ Jesus, and one Spirit with the Holy Ghost.
51
Love
is a far more glorious Being than flesh and bones. If thou wilt it is endless,
and infinitely more sweet than thy body can be to thee and others. Thy body is
confined, and is a dull lump of heavy clay, by which thou art retarded, rather
than dost move: It was given thee to be a lantern only to the candle of Love
that shineth in thy Soul; by it thou dost see and feel and eat and drink: but
the end of all is that thou mightest be as God is: a joy and blessing by being
Love. Thy Love is illimited. Thy Love can extend to all objects. Thy Love can
see God and accompany His Love throughout all Eternity. Thy Love is infinitely
profitable to thyself and others. To thyself,
52
The
true WAY we may go unto His Throne, and can never exceed, nor be too high. All
hyperboles are but little pigmies, and diminutive expressions, in comparison of
the Truth. All that Adam could propose to himself or hope for was laid up in
store for him, in a better way than he could ask or think: but in seeking for
it a false way he lost all; what he had in hope, and what he had in fruition.
To be as 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 amiableness, 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
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 moderation: 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.
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 myself: I am in every one of them the end of all things again: being as much concerned in their happiness as my own.
56
By Loving a Soul does propagate and beget itself, because before it loved it lived only in itself: after it loved, and while it loveth it liveth in its object. Nay, it did not so much as live in itself, before it loved. For as the sun would be unseen, and buried in itself, did it not scatter, and spread abroad its beams, by which alone it becometh glorious: so the Soul without extending, and living in its object, is dead within itself: An idle chaos of blind and confused powers, for which when it loveth, it gaineth Three Subsistences in itself by the Act of Loving: A glorious Spirit that abideth within, a glorious Spirit that floweth in the stream: A glorious Spirit that resideth in the object. Insomuch that now it can enjoy a sweet communion with itself: in contemplating what it is in itself, and to its object.
57
Love is so vastly delightful in the Lover, because it is the communication of His Goodness. For the natural end of Goodness is to be enjoyed: it desireth to be another’s happiness. Which Goodness of God is so deeply implanted in our natures, that we never enjoy ourselves but when we are the joy of others. Of all our desires the strongest is to be good to others. We delight in receiving, more in giving. We love to be rich, but then it is that we thereby might be more greatly delightful. Thus we see the seeds of Eternity sparkling in our natures.
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
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 ambitious 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
63
See
causes also wherefore to be delighted in your love to men, and in the love of
men to you. For the
64
When you love men, the world quickly becometh yours: and yourself become a greater treasure than the world is. For all their persons are your treasures, and all the things in Heaven and Earth that serve them, are yours. For those are the riches of Love, which minister to its Object.
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 excellency,
For certainly he that delights not in Love
66
That violence wherewith sometimes a man doteth upon one creature, is but a little spark of that love, even towards all, which lurketh in his nature. We are made to love, both to satisfy the necessity of our active nature, and to answer the beauties in every creature. By Love our Souls are married and solder’d to the creatures and it is our Duty like God to be united to them all. We must love them infinitely, but in God, and for God and God in them: namely all His excellencies manifested 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.
67
Suppose a river, or a drop of water, an apple or a sand, an ear of corn, or an herb: God knoweth infinite exellencies 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, redeemed by Jesus Christ, an heiress
of Heaven, and
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 with a regulated well-ordered 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
may be
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 immensity of its intelligence, is greater and more excellent than the whole world. The Ocean is but the drop of a bucket to it, the Heavens but a centre, the Sun obscurity, and all Ages but as one day. It being by its understanding a Temple of Eternity, and God’s omnipresence, 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.
71
Creatures are multiplied, that our treasures may be multiplied, and their places enlarged, that the territories 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 incredible is, that a soul, whereas one would think it could measure but one soul, which is as large as it: can exceed 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 chambers 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
73
Here upon Earth perhaps where our estate is imperfect 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 treasures, and your as yet invisible joys, that their
multitudes at last may come to Heaven, and make those innumerable 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
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 thousand, and
thousands of thousands: Saying, with a loud voice, Worthy is the Lamb that was
76
These things shall never be seen with your bodily eyes, but in a more perfect manner: You shall be present with them in your understanding. You shall be in them to the very centre and they in you. As light is in a piece of crystal, so shall you be with every part and excellency of them. An Act of the understanding 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 ministry all of them naturally and continually. We infinitely 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.
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
79
Objective
treasures are always delightful: and though we travail endlessly, to see them
all our own
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.
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 rerum naturâ: 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
omnipresence 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
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 displease him: The smallest distaste,
spreading like a cloud from a hand over all the Heavens. Neither will any
pretence serve the turn to cover our cowardice, which we call modesty, in not
daring to say or expect this of the Deity. Unless we expect this with infinite
ardency, we are a lazy kind of creatures good for nothing. ‘Tis man’s holiness
and glory to desire absolute perfection in God, with a jealousy and care
infinitely cruel: for when we so desire it, that without this we should be
infinitely displeased, and altogether
[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.
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 consequences
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 therefore 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 fulness
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 become 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
86
Since
therefore Love does all it is able, to make itself accepted, both in increasing
its own vehemence, and in adorning the person of the Lover: as well as in
offering up the most choice and perfect gifts, with what care ought you to
express your love in beautifying yourself with this wisdom, and in making your
person acceptable? Especially since your person is the greatest gift your love
can offer up to God Almighty. Clothe yourself with Light as with a garment,
when you come before Him: put on the greatness of Heaven and Earth, adorn
87
God
hath made it easy to convert our soul into a Thought containing Heaven and
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 continually 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 ourselves
88
[This number is omitted in the original MS.]
89
Being that we are here upon Earth turmoiled with cares, and often shaken with winds and by disturbances distracted: it is the infinite Mercy of God that we are permitted to breathe and be diverted. For all the things in Heaven and Earth attend upon us while we ought to answer and observe them, by upholding their beauty within: But we are spared and God winketh at our defect, all the World attending us while we are about some little trifling business. But in the Estate of Glory the least intermission would be an eternal apostacy: But there by reason of our infinite union with God it is impossible.
90
We
could easily show that the idea of Heaven and Earth in the Soul of Man, is more
precious with God than the things themselves and more excellent in nature.
Which because it will surprise you a little, I will. What would Heaven and
Earth be worth, were there no spectator, no enjoyer? As much therefore as the
end
91
Once more, that I might close up this point with an infinite wonder: As among divines, it is said, That every moment’s preservation is a new creation: and therefore blessings continued must not be despised, but be more and more esteemed: because every moment’s 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 imagination 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 unspeakable diligence, and an argument of infinite love.
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 comprehension.
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
person
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,
95
The
World serves you, as it teaches you more abundantly to prize the love of Jesus
Christ. For since the inheritance is so great to which you are restored, and no
less than the whole world is the benefit of your Saviour’s Love, how much are
you to admire that person that redeemed you from the lowest Hell to the
fruition of it? Your forfeiture was unmeasurable and your
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 unfaithful 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
98
It
makes him sensible of the reality of Happiness: it feeds him with contentment,
and fills him with gratitude, 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
blindness and errors. It sateth his covetousness, feedeth his curiosity and
pleaseth his ambition. It makes him
99
Varro
citeth 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
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. Nevertheless 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
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 born 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,
3
The
corn 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
* This word is used here and elsewhere in its original sense, where we should now say “properties.”
4
Upon those pure and virgin apprehensions which I had in my infancy, I made this poem:
1
That childish thoughts such jogs inspire,
Doth make my wonder, and His glory higher,
His bounty, and my wealth more great
It chews 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.
4
Thy gracious motions oft in vain
Assaulted me: my heart did hard remain
Longtime! 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 arid 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.
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 light and in the same colours: God in His works, Glory in the light, Love in our parents, men, ourselves, and the face of Heaven: Every man naturally seeing those things, to the enjoyment of which he is naturally born.
6
Every one provideth objects, but few prepare senses whereby, and light wherein, to see them. Since therefore 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
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
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 preternatural; 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,
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 knowledge 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 riches of man’s invention quite overcame the
11
By this let nurses, and those parents that desire Holy Children learn to make them possessors of Heaven and Earth betimes; to remove silly objects from before them, to magnify nothing but what is great indeed, and to talk of God to them, and of His works and ways before they can either speak or go. For nothing is so easy as to teach the truth because the nature of the thing confirms the doctrine: As when we say the sun is glorious, a man is a beautiful creature, sovereign over beasts and fowls and fishes, the stars minister 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, thus 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 vanities, 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.
12
By this you may see who are the rude and barbarous Indians: For verily there is no savage nation under the cope of Heaven, that is more absurdly barbarous than the Christian World. 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 civility 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 knowledge.
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 apprehensions,
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
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 things I did not understand, and schools were a burden so that there was nothing in the world worth the having, or enjoying, but my game and sport, which also was a dream, and being passed wholly forgotten. So that I 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 something, 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
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 perfect 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 employment, when suddenly my Soul would return
to itself,
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:
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;
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
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:
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 afterwards. 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
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
imagination. 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 forgotten there was a man alive in the earth. Yet something 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 remembrance 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 goodness, wisdom, and power, His presence and watchfulness
in all the ends of the earth, were my strength and
24
When I heard of any new kingdom beyond the seas, the light and glory of it pleased me immediately, it rose up within me, and I was enlarged wonderfully. I entered into it, I saw its commodities, rarities, springs, meadows, riches, inhabitants, and became possessor of that new room, as if it had been prepared for me, so much was I magnified and delighted in it. When the Bible was read, my spirit was present in other ages. I saw the light and splendour of them: the land of Canaan, the Israelites entering into it, the ancient glory of the Amorites, their peace and riches, their cities, houses, vines and fig-trees, the long prosperity of their kings, their milk and honey, their slaughter and destruction, with the joys and triumphs of God’s people; all which entered into me, and God among them. I saw all and felt all in such a lively manner, as if there had been no other way to those places, but in spirit only. This showed me the liveliness of interior presence, and that all ages were for most glorious ends, accessible to my understanding, yea with it, yea within it. For without changing place in myself I could behold and enjoy all those: Anything when it was proposed, though it was a thousand ages ago, being always before me.
25
When I heard any news I receivd 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 Jerusalem the Gospel came. Which when I once knew, I was very confident that every kingdom contained like wonders and causes of joy, though that was the fountain of them. As it was the firstfruits, 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 were the things,
My very joys themselves, my foreign treasure,
Or else did bear them on their wings;
With so much joy they came, with so much pleasure.
My soul stood at the gate
To recreate
Itself with bliss: and to
Be pleased with speed. A fuller view
It fain would take
Yet journeys back would make
Unto my heart: as if ‘twould fain
Go out to meet, yet stay within
To fit a place, to entertain,
And bring the tidings in.
3
What sacred instinct did inspire
My soul in childhood with a hope so strong?
What secret force moved my desire,
To expect my joys beyond the seas, so young?
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 prevented 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 cannot think what riches and delights I promised myself therein. It would have been a mint of rarities, curiosities 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
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
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.
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 themselves 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.
was so excellent, above my expectation. And when I searched into it, I found the Way infinitely better than if all the Angels in Heaven had brought it to me.
33
Had
the Angels brought it to me alone, these several inconveniences had attended
the vision:—(1) It had been but one sudden act wherein it was sent me whereas
now God hath been all ages in preparing it: (2) It had been done by inferior.
ministers; whereas now it is done by God Himself: (3) Being Satan is able to
transform himself into an Angel of Light, I had been still dubious, till having
recourse to the excellency of the matter; by it I was informed and satisfied:
(4) Being corrupted, that one miracle would have been but like a single spark
upon green wood, it would have gone out immediately: whereas I needed a
thousand miracles to seal it, yea and to awaken me to the meditation of the
matter that was revealed to me: (5) Had it been revealed no other way, all the
world, had been dark and empty round about me: whereas now it is my joy and my
delight and treasure, being full of knowledge and light and glory: (6) Had it
been revealed at no other time, God had now only been good unto me; whereas He
hath manifested His love in all ages; and been carefully and most wisely
revealing it from the beginning of the world: (7) Had He revealed it to no
other person, I had been weak in faith, being solitary and sitting alone like a
sparrow upon the house-top,
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 impossibility 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,
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,
37
Nevertheless some things were defective too. There was never a tutor that did professly teach Felicity, though that be the mistress of all other sciences. Nor did any of us study these things but as aliena, which we ought to have studied as our enjoyments. We studied to inform our knowledge, but knew not for what end we so studied. And for lack of aiming at a certain end we erred in the manner. Howbeit there we received all those seeds of knowledge that were afterwards improved; and our souls were awakened to a discerning of their faculties, and exercise of their powers.
38
The
manner is in everything of greatest concernment. Whatever good thing we do,
neither can we please God, unless we do it well: nor can He please us, what.
ever good He does, unless He do it well. Should He give us the most perfect
things in Heaven and Earth to
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 therefore 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 satisfactions,
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
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
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,
44
Natural
philosophy teaches us the causes and effects of all bodies simply and in
themselves. But if you
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
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
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.
3
But inward lusts do oft assail,
Temptations work us much annoy
We’ll therefore weep, and to prevail
Shall be a more celestial joy.
To have no other enemy
But one; and to that one to die:
To fight with that and conquer it,
Is better than in peace to sit.
4
‘Tis better for a little time;
For he that all his lusts doth quell,
Shall find this life to be his prime
And vanquish Sin, and conquer Hell.
The next shall be his double joy;
And that which here seemed to destroy
Shall in the other life appear
A root of bliss; a pearl each tear.
48
Thus
you see I can make merry with calamities, and while I grieve at Sins, and war
against them, abhorring the world, and myself more, descend into the abyss of
humility, and there admire a new offspring and torrent of joys—God’s Mercies.
Which accepteth of our fidelity in bloody battles, though every wound defile
and poison; and when we slip or fall, turneth our true
49
1
Sin!
O only fatal woe,
That mak’st me sad and mourning go!
That all my joys dost spoil,
His Kingdom and my Soul defile!
I 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,
But all my joys are dead,
And all my sacred Treasures fled
As if I now did dwell
In Hell.
4
Lord
O hear how short I breathe 1
See how I tremble here beneath
A Sin! Its ugly face
More terror, than its dwelling place
Contains (O dreadful Sin!)
Within!
50
THE RECOVERY
Sin! wilt thou vanquish me?
And shall I yield the victory?
Shall all my joys be spoil’d,
And pleasures soil’d
By thee?
Shall I remain
As one that’s slain
And never more lift up the head?
Is not my Saviour dead?
His blood, thy bane, my balsam, bliss, joy, wine,
Shall thee destroy; heal, feed, make me divine.
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 parenthesis 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 visiting 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 me, unto any of
which I might take my journey. Fain would I have visited them all, but that was
impossible. What then should I do? Even imitate a 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,
53
And
what rule do you think I walked by? Truly a strange one, but the best in the
whole world. I was guided by an implicit faith in God’s goodness: and therefore
led to the study of the most obvious and common things. For thus I thought
within myself God being, as we generally believe, infinite in goodness, 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
which would be found in them, should they be taken away. And in conclusion, I
saw clearly,
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 unspeakable 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,
55
That anything may be found to be in 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
admirable, deep, and glorious; out of its place like a wandering 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
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 philosophers, which I saw in heathen books aspiring after it. But the misery is It was unknown. An altar was erected to it like that in Athens with this inscription: TO THE UNKNOWN GOD.
57
Two things in perfect Felicity I saw to be requisite and that Felicity must be perfect, or not Felicity. The first was the perfection of its objects, in nature, serviceableness, 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 concerneth us that the manner wherein we enjoy be complete and perfect, than that the matter which we enjoy be complete and perfect. For the manner, as we contemplate 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 joys 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
59
The Image of God implanted in us, guided me to the manner wherein we were to enjoy. For since we were made in the similitude of God, we were made to enjoy after His similitude. Now to enjoy the treasures of God in the similitude of God, is the most perfect blessedness 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
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:
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 everything 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
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 therefore unchangeable.
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 Splendores procreati primi splendoris 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 nothing 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.
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 Saints, as I saw clearly in the person of David. Methought a new light darted in into all 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 greatness were incredible were made evident, and things obscure plain. God by this means bringing me into the very heart of His Kingdom.
67
There
I saw Moses blessing the Lord for the precious things of Heaven, for the dew
and for the deep that coucheth beneath: and for the precious fruits brought
forth by the Sun, and for the precious things put forth by the moon: and for
the chief things of the ancient mountains, and for the precious things of the
lasting hills; and for the precious things of the earth, and fulness thereof.
There I saw Jacob with awful apprehensions
68
I
saw moreover that it did not so much concern us what objects were before us, as
with what eyes we beheld 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,
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,
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
Was sweeter far: he was a sage,
And all his people could advise;
An oracle, whose every page
Contained in verse the greatest mysteries;
But most he then enjoyed himself when he
Did as a poet praise the Deity.
5
A shepherd, soldier, and divine,
A judge, a courtier, and a king,
Priest, angel, prophet, oracle, did shine
At once when he did sing.
Philosopher and poet too
Did in his melody appear;
All these in him did please the view
Of those that did his heavenly music hear
And every drop that from his flowing quill
Came down, did all the world with nectar fill
6
He had a deep and perfect sense
Of all the glories and the pleasures
That in God’s works are hid: the excellence
Of such transcendent treasures
Made him on earth an heavenly king,
And filled his solitudes with joy;
He never did more sweetly sing
Than when alone, though that doth mirth destroy:*
* In this line “removed from all annoy” was first written, but afterwards crossed out, and the above reading substituted.
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
71
That hymn
of David in the eighth Psalm was supposed to be made by night, wherein he
celebrateth the Works of God; because he mentioneth the moon and stars, but not
the sun in his meditation. When I consider the Heavens which Thou hast made,
the moon and stars, which are the work of Thy fingers, what is man that Thou
art mindful of him, or the Son of man that Thou visitest him? Thou hast made
him a little lower than the Angels, and past crowned him with glory and honour.
Thou hast given
72
His
joyful meditation in the nineteenth psalm directeth every man to consider the
glory of Heaven and Earth.The Heavens declare the glory of God, and
the firmament showeth Ht’s handiwork. Day unto day uttereth speech, and night
unto night showeth knowledge. There is no speech nor language where their voice
is not heard. Their line is gone throughout all the earth, and their voice to
the end of the world. In them hath He set a tabernacle for the sun, which is as
a bridegroom corning 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
proceedeth to the laws of God, as things more excellent in their nature than
His works. The Law of the Lord is perfect, converting the Soul; the
testimony of the Lord is sure, making wise the simple. The statutes of the Lord
are right, rejoicing the heart; the commandment of the Lord is pure, enlightening
the eyes. The fear of the Lord is clean, enduring for ever; the judgments of
the Lord are true and righteous
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 of
the afflicted, neither hath He hid His Face from him, but when he cried unto
Him He heard. My praise shall be of Thee in the great Congregation; I will pay
my vows before them that fear Him. The meek shall eat and be satisfied. They
shall praise the Lord that seek Him; your heart shall live for ever fill 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 among the Nations. All they that be fat upon Earth shall eat and
worship: all they that go down to the deed shall bow bore 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
74
The Earth is the Lord’s and the fulness thereof, the round world and they that dwell therein. He observeth here that God by a comprehensive possession, and by way of eminence, enjoyeth the whole world; all mankind and all the Earth, with all that is therein, being His peculiar treasures. Since therefore we are made in the image of God, to live in His similitude, as they are His, they must be our treasures, We being wise and righteous over all as He is. Because they regard not the Works of the Lord, nor the operations of His hands, therefore shall He destroy them, and not build them up.
75
By
the Word of the Lord were the Heavens made, and all the Host of them by the
breath of His mouth. He gathereth the waters of the sea together, He layeth up
the depth in storehouses. Let all the Earth fear the Lord, let all the
inhabitants of the world stand in awe of Him. For He spake, and it was done; He
commanded, and it stood fast. He frequently meditateth
upon the Works of God, ands
76
All my bones shall say, Lord, who is like unto Thee, who delivered the poor from him that is too strong for him; yea, the door and the needy from him that spoileth him! Thy mercy, O Lord, is above the Heavens, and Thy faithfulness reacheth to the clouds. Thy righteousness is like the great mountains, Thy judgnaents are a great deed: O Lord, thou preservest man and beast. How excellent is Thy loving kindness, O God! Therefore the children of men but their trust in the shadow of Thy wings. They shall be abundantly satisfied with the fatness of Thy house; and Thou shalt make them drink of the river of Thy pleasures: For with Thee is the Fountain of Life. In Thy light we shall see light. The judgments of God, and His loving kindness, His mercy and faithfulness, are the fatness of His house, and His righteousness being seen in the Light of Glory is the torrent of pleasure at His right hand for evermore.
77
Hearken,
O Daughter, and consider and incline thine ear, forget also Mine own people and
thy father’s house. So shall the King greatly desire thy beauty, for He is thy
Lord, and worship thou Him. The King’s daughter is all glorious within, her
clothing is of wrought gold. She shall be brought unto the King in raiment of
needlework, the virgins her
78
There
is a river, the streams whereof shall make glad the City of God, the holy place
of the tabernacle of the Most High. He praiseth the means of
grace which in the midst of this world are great consolations, and in all
distresses, refresh our souls. Come behold 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
79
O clap your hands, all ye people, shout unto Cod with the voice of triumph. For the Lord most high is terrible, He is a Great King over all the Earth. He shall choose our inheritance for us, the excellency of Jacob whom He loved. Beautiful for situation, the joy of the whole earth is Mount Sion; on the sides of the north, the city of the Great King. God is known in her palaces for a refuge. Walk about Sion and go round about her, tell the towers thereof; mark ye well her bulwarks, consider her palaces, that ye may tell it to the generation following For this God is our God for ever and ever. He will be our guide even unto death.
80
As
in the former psalms he propeseth true and celestial joys, so in this following
he discovereth the vanity of false imaginations. They that trust in their
wealth, and boast themselves in the multitude of their riches, none of them can
by any means redeem his brother, or give unto God a ransom for him. For the
redemption of their soul is precious and it ceaseth forever. For he seeth that
wise men die, likewise the fool and brutish person perish; and leave their
wealth to others. Their inward thought is, that their houses shall continue
forever, and their dwelling places
81
Hear,
O my people, and I will speak; O Israel, and I will testify against thee. I am
God, even thy God. I will not reprove thee for thy
sacrifices or thy burnt oferings, 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 shalt glorify me. When I was
a little child, I thought that everyone that lifted up his eyes to behold the
sun, did me in looking 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
82
Are not
praises the very end for which the world was created? Do they not consist as it
were of knowledge, 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
83
Of
our Saviour it is said, Sacrifice and offering Thou wouldst not, but a body
hast Thou prepared me, all Sacrifices being but types and figures of
Himself, and Himself
84
An
enlarged soul that seeth all the world praising God, or penitent by bewailing
their offences and converting 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
85
The righteous shall rejoice when he seeth the vengeance, he shall wash his feet in the blood of the wicked. But I will sing of Thy power, yea I will sing aloud of Thy mercy in the morning. For Thou host been my defence in the day of my trouble. The deliverances of your former life are objects of your felicity, and so is the vengeance of the wicked. With both which in all times and places you are ever to be present in your memory and understanding. For lack of considering its objects the soul is desolate.
86
My
soul thirsteth for Thee, my flesh longeth for Thee in a dry and thirsty land
where no water is. To see Thy power and Thy glory so as I have seen Thee in the
Sanctuary. Because Thy loving-kindness is better than life, my lips shall
praise Thee. Thus will I bless Thee while I live, I will lift up mine hands in
Thy name. My soul shall be satisfied as with marrow and fatness, and my
mouth shall raise Thee with joyful lips. O Thou that Nearest 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 satisfied with
the goodness of this
87
Make a joyful noise unto God, all ye lands, sing forth the honour of His name, make His praise glorious. Say unto God,, how terrible art Thou in Thy works? Through the greatness of Thy power shall Thine enemies submit themselves unto Thee. All the earth shall worship Thee, and sing unto Thee, they shall sing to Thy name. Come and see the works of God, He is terrible in his doing towards the children of man. The prospect of all. Nations praising Him is far sweeter than the prospect of the fields or silent Heavens serving them, though you see the skies adorned with stars, and the fields covered with corn and flocks of sheep and cattle. When the eye of your understanding shineth upon them, they are yours in Him, and all your joys.
88
God is my King, of old working salvation in the midst of the Earth. He divided the sea by His strength. He brake the heads of Leviathan in pieces. His heart is always abroad in the midst of the earth; seeing and rejoicing in His wonders there. His soul is busied in the ancient works of God for His people Israel. The day is thine, the night also is thine, Thou hast prepared the Light and the Sun. Thou hast set all the borders of the earth. Thou hast made summer and winter. He 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.
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.
92
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 vehemency, 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 dispensations of His providence, over travellers, sick men, seamen,
&c., shewing that the way to be much in heaven is to be much employed here
upon Earth in the meditation 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 lovingkindness of the
Lord. In the
93
In our outward life towards men the psalmist also is an admirable precedent: In weeping for those that forget God’s law, in publishing His praises in the congregation 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 arid 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.
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.
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 therefore 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 everything will be everyone’s peculiar treasure.
96
He saw these things only in the light of faith, and yet rejoiced as if he had seen them by the Light of Heaven, which argued the strength and glory of his faith. And whereas he so rejoiced in all the nations of the earth for praising God, he saw them doing it in the light of prophesy, not of history: Much more therefore should we rejoice, who see these prophecies fulfilled, since the fulfilling of them is so blessed, divine, and glorious, that the very prevision of their accomplishment transported and ravished this glorious person. But we wither and for lack of sense shrivel up into nothing, who should be filled with the delights of ages.
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 ourselves 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 within they
nevertheless maintain the beatific vision ministering before the Throne of God,
and among the
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 andfidelity, and make us to overflow with praises. For if which one cause alone the knowledge of it ought infinitely 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 unfruitful, lukewarm, indifferent, dumb, unfaithful. To which I may add, that it makes us uncertain. For so glorious is the face of God and true religion, that it is impossible to see it, but in transcendent splendour. Nor can we know that God is till we see Him infinite in goodness. Nothing therefore will make us certain of His Being but His Glory.
100
To enjoy communion with God is to abide with Him in the fruition of His Divine and Eternal Glory, in all His attributes, in all His thoughts, in all His creatures, in His Eternity, Infinity, Almighty Power, Sovereignty, &c. In all those works which from all Eternity He wrought in Himself; as the generation of His Son, the proceeding of the Holy Ghost, the eternal union and communion of the blessed Trinity, the counsels of His bosom, the attainment of the end of all His endeavours, wherein we shall see ourselves exalted and beloved 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 dispensations 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 particularly 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.
THE FOURTH CENTURY
1
HAVING spoken so much concerning his entrance and progress in Felicity, I will in this century speak of the principles with which your friend endued himself to enjoy it. For besides contemplative, there is an active happiness, which consisteth in blessed operations. And as some things fit a man for contemplation, so there are others fitting him for action: which as they are infinitely necessary to practical happiness, so are they likewise infinitely conducive to contemplative itself.
2
He
thought it a vain thing to see glorious principles lie buried in books, unless
he did remove them into his understanding; and a vain thing to remove them
unless he did revive them, and raise them up by continual exercise. Let this
therefore be the first principle of your soul That to have no principles or to
live
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 Philosopher, 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 distinguish 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
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
6
Furthermore
doth not St. Paul command us in understanding to be men? That implies
that with little understanding we are but children, and without understanding
are not men, but dreams and shadows, insignificant shells and mere apparitions.
Doth he not earnestly
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 themselves happy? Shall it ever
be praised, and despised? Verily, happiness being the sovereign and supreme of
our concerns, should have the most peculiar portion of our time, and other
things what she can spare. It more concerns me to be Divine than to have a
purse of gold. And therefore as Solomon said, We must dig for her as for
gold and silver, and that is the way to understand 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 shalt
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 of glory shall she deliver
to thee. Had you certain tidings of a mine of gold, would the care of your
ordinary affairs detain you, could you have it for the digging? Nothing more
ruins the world than a conceit 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,
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 discerned, bears all
discouragements, breaks through all difficulties and lives unto it: that having
seen the secrets and the secret beauties of the highest reason, orders his
conversation, and lives by rule: though in this age it be held never so strange
that he should do so. Only he is Divine because he does this upon noble
principles; because God is, because Heaven is, because Jesus Christ hath
redeemed him, and because he loves
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 immediately: for which reason they
daily pray Thy kingdom 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 why they should
desire it at last, and not now. If they say because God hath commanded them,
that is false: for He offereth it now, now they are commanded to have their
conversation in
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 happiness; 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 destructive 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 relation, and order to it.
11
That
maxim also which your friend used is of very great and Divine concernment: I
will first spend a great
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 to them, but God. A man may enjoy great delights, without telling them.
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 abusing 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
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 discouraged, lest I be miserable for company. More company increases happiness, but does not lighten or diminish misery.
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,
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; I will prize all I have, and nothing
shall with me be less esteemed, because it is excellent. A daily joy shall be
more my joy, because it is continual. A common joy is more my delight because
it is common. For all mankind are my friends, and everything is enriched in
serving them. A little grit in the eye destroyeth the sight of the very
heavens, and a little malice or envy a world of joys. One wry principle in the
mind is of infinite consequence. I will ever prize what I have, and so much the
more because I have it. To prize a thing
18
All these relate 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 therefore 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 receive 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
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 infurious 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
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 extracting good out of evil, is to be accounted nothing.
Heretofore,
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 is this principle, he made much of another. For he
saw that in Paradise a
24
He
thought the stars as fair now, as they were in Eden, the sun as bright, the sea
as pure; and nothing pestered the world with miseries, and destroyed its order,
peace, and beauty but sins and vices Rapine, covetousness, envy, oppression,
luxury, ambition, pride &c., filled the world with briars and thorns, desolations,
25
But order and charity in the midst of these, is like a bright star in an obscure night, like a summer’s day in the depth of winter, like a 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 assaulted, 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, designed 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.
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 the 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
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 incarnate 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 delighteth in others. God,
Angels, and Men are his treasures. He seeth through all the mists and veils of
invention, and possesseth here beneath the true
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 himself in swerving from any of these, 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 scripture‑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
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 mankind must be blessed, that he may be so, and must inherit all their affections, and in that their treasures. He could not help it. But he so desired to love them, and to be a joy unto them, that he protested often, that he could never enjoy himself, but as he was enjoyed of others, and that above all delight in all worlds, he desired to be a joy and blessing to others. Though for this he was not to be commended, for he did but right to God and 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
could not understand a farthing worth of benefit that he should receive thereby
unless in giving it away. But
34
After this he could say with Luther, that covetousness could never fasten the least hold upon him. And concerning his friends even to the very desire of seeing them rich, he could say, as Phocion the poor Athenian did of his children: Either they will be like me or not; if they are like me they will not need riches; if they are not they will be but needless and hurtful superfluities.
35
He desired no other riches for his friends but those which cannot be abused; to wit the true treasures, God and Heaven and Earth and Angels and Men, &c. with the riches of wisdom and grace to enjoy them. And it was his principle‑That all the treasures in the whole world would not make a miser happy, a miser 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.
36
He thought also that no poverty could befall him that enjoyed 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 are made up and recompensed by the Love of God.
37
‘Tis not change of place, but glorious principles well practised that establish Heaven in the life and soul. An angel will be happy anywhere, and a devil miserable, 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
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
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 keeping, keep thy heart, for out of it core the issues of life and death.
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 performed 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 understood 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 excellency, dignity and exaltation of His creature.
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 myself 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 sublime 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
44
This he
thought a principle at the bottom of Nature, That whatsoever satisfied the
goodness of Nature, was the greatest treasure. Certainly men therefore err
because they know not this principle. For all inclinations and desires in the
soul flow from and tend to the satisfaction of goodness. ‘Tis strange that an
excess of goodness 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 beloved, 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
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 as 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 active than to receive. It is a blessedness too high to be
understood. 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 world, 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 Haven 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
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
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 innumerable
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
48
By
this you may see, that the works or actions flowing from your own liberty are
of greater concernment 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 will be the result of your liberty. Your exterior
works, are little in comparison of these. And God infinitely desires you should
demean yourself wisely in these affairs, that is, rightly. Esteeming and
receiving what
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 bath 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
thanksgiving 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 halt so infinitely pleased, that we are able to rejoice
in Him,
50
That I am
to receive all the things in Heaven and Earth is a principle not to be slighted.
That in receiving 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
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 engraven in me, to use it nobly, to be
illustrious and
53
If
you ask, what is become of us since the fall? because all these things now
lately named semi to pertain to the estate of innocence; 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
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
55
He was a
strict and severe applier of all things to himself, and would first have his
self-love satisfied, and then his love of all others. It is true that self-love
is dishonourable, but then it is when it is alone. And self-endedness is
mercenary, but then it is when it endeth in oneself. It is more glorious to
love others, and more desirable, but by natural means to be attained. That pool
must first be filled that shall be made to overflow. He was ten years studying
before he could satisfy his self-love. And now finds nothing more easy than to
love others better than oneself: and that to love mankind so is the
comprehensive method to all Felicity. For it makes a man delightful to God and
men, to himself and spectators, and God and men delightful to him, and all
creatures infinitely in them.
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 satisfaction. 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
57
Nevertheless it is infinitely rewarded, though it seemeth difficult. For by this love do we become heirs of all men’s joys, and co-heirs with Christ. For, what is the reason of your own joys, when you are blessed with benefits? Is it not self-love? Did you love others as you love yourself, you would be as much affected with their joys. Did you love them more, more. For according to the measure of your love to others will you be happy in them. For, according thereto you will be delightful to them, and delighted in your felicity. The more you love men, the more delightful you will be to God, and the more delight you will take in God, and the more you will enjoy Him. So that the more like you are to Him in goodness, the more abundantly you will enjoy His goodness. By loving others you live in others to receive it.
58
Shall I not
love him infinitely for whom God made the world and gave His Son? Shall I not
love him infinitely who loveth me infinitely? Examine yourself well, and you
will find it a difficult matter to love God
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 how far to adventure upon all occasions. And certainly
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
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 commandeth the love of a Donor to us. Love is a
Phoenix
62
These two properties are in it—that it can attempt all and suffer all. And the more it suffers the more it is delighted, and the more it attempteth the more it is enriched. For it seems that all love is so mysterious that there is something in it which needs expression and can never be understood by any manifestation, (of itself, in itself) but only by mighty doings and sufferings. This moved God the Father to create the world, and Gad 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, is 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
64
God doth
desire glory as His sovereign end, but true glory. From whence it followeth
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
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 magnifieth 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
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
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 Daemon of the world, the End of all
things, the desire of Angels and of all nations. A creature so glorious, that
having seen it, it puts an end to all curiosity and swallows up all admiration.
Holy, wise, and just towards all things, blessed in 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
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 redeemed
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 representeth 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 however 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.
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 manhood 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 displayed 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 capacities 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.
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
therefore, 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
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 incomprehensible:
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; when I would count them they
are more than can be numbered. There is no man that reckoneth them up in order
unto Thee. O my 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 are Thy creatures. And if infinite power be wholly expressed O
Lord, what creatures! what creatures shall we become! What Divine, what
illustrious Beings! Souls worthy of so great a love, blessed forever. Made
worthy, though not found; for Love either findeth or maketh an object worthy of
itself. For which cause Picus Mirandula admirably saith, in his tract De
Dignitate Hominis, I have read in the monuments of Arabia, that Abdala, the
Saracen, being asked, Quid in hâc quasi mundanâ Scenâ admirandum maxime
75
The
Supreme Architect and our Everlasting Father, having made the world, this most
glorious house and magnificent Temple of His divinity, by the secret laws of
His hidden Wisdom; He adorned the regions above the heavens with most glorious
spirits, the spheres he enlivened with Eternal Souls, the dreggy parts of the
inferior world he filled with all kinds of herds of living creatures. Sed
Opere Consummato; but His work being completed, He desired some one that
might weigh and reason, and love the beauty, and admire the vastness of so
great a work. All things therefore being (as Moses and Timaeus witness) already
finished, at last He thought of creating man. But there was not in all the
platforms before conceived any being after whom He might form this new
offspring. Nor in all His treasures what He might give this new son by way of
inheritance, nor yet a place in all the regions of the world, wherein this
contemplator of the universe might be seated. All things were already full; all
things were already distributed into their various orders of supreme, middle
and inferior. But it was not the part of infinite power to fail as defective in
the
76
“O Adam, we have given thee neither a certain seat, nor a private face, nor a peculiar office, that whatsoever 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!”
77
”O 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 are brought forth bring into the world with them what they are to possess continually. The spirits that are above were, either from the beginning or a little after, that which they are about to be to all Eternities. Nascenti Homini omnigena vitae 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 permitteth his fancy to wander
a little wantonly after the manner of a poet but most deep and serious things
are secretly hidden under his free and luxuriant language. The changeable power
he ascribeth to man is not to be referred to his
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
80
By choosing a man may be turned and converted into Love, which, as it is an universal sun filling and shining in the Eternity of God, so is it infinitely more glorious than the Sun is, not only shedding abroad more amiable arid delightful beams, illuminating and comforting 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
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 soul communicates itself wholly by them: and is richer in its communications than all odors and spices whatsoever. It containeth 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 of feasts, the magnificence of palaces, the melody of music, the sweetness of wine, the beauty of the excellent, the excellency of virtue, and the glory of cherubims. The harmony and the joys of Heaven appear in Love, for all these were made for her, and all these are to be enjoyed in her.
83
Whether it be the Soul itself, or God in the Soul, that shines by Love, or both, it is difficult to tell: but certainly the love of the Soul is the sweetest thing in the world. I have often admired what should make 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.
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 impossible 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 glass 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.
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
86
Here upon
Earth souls love what God hates, and hate what God loves. Did they keep their
eye open always upon what He loves, and see His love to them, and to all, they
could not choose but love as He does. And were they mirrors only that return
His love, one would think it impossible, while He shines upon them, to forbear
to shine, but they are like the eye, mirrors with lids, and the lid of
ignorance or inconsideration interposing, they are oftentimes eclipsed or shine
only through some crannies; so that here upon earth
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
88
It is a
generous and heavenly principle, that where a benefit is fairly intended we are
equally obliged for the intention or success. He is an 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
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
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.
91
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 hunger in the presence of his beloved. Where martyrdom is pleasant, what can be distasteful. To fight, to famish, to die for one’s beloved, especially with one’s beloved, and in his excellent company, unless it be for his trouble, is truly delightful. God is always present, and always seeth us.
92
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 sing unto Him, for He covereth the earth as it were with a shield. My lips shall be fain when I sing unto Thee, and my soul, O Lord, which Thou hast redeemed. God is unseen till He be so known: and David’s Spirit an inscrutable mystery, till this is experienced.
93
Our
friendship with God ought to be so pure and so clear, that nakedly and simply
for His Divine Love, for His glorious works, and blessed laws, the wisdom of
His counsels, His ancient ways and attributes towards
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
95
It is an indelible principle of Eternal truth, that practice and exercise is the Life of all. Should God give you worlds, and laws, and treasures, and worlds upon worlds, and Himself also in the Divinest manner, if you will be lazy and not meditate, you lose all. The soul is made for action, and cannot rest till it be employed. Idleness is its rust. Unless it will up and think and taste and see, all is in vain. Worlds of beauty and treasure and felicity may be round about it, and itself desolate. If therefore you would be happy, your life must be as full of operation as God of treasure: Your operation shall be treasure to Him, as His operation is delightful to you.
96
To be
acquainted with celestial things is not only to know them, but by frequent
meditation to be familiar with them. The effects of which are admirable. For by
this those things that at first seemed uncertain become evident, those things
which seemed remote become near, those things which appeared like shady
97
General and public concernments seem at first unmanageable, by reason of their greatness; but in the soul there is such a secret sufficiency, that it is able upon trial, to manage all objects with equal ease; things infinite in greatness as well as the smallest sand. But this secret strength is not found in it, but merely upon experience, nor discerned but by exercise. The eternity of God Himself is manageable to the understanding, and may be used in innumerable ways for its benefit; so may His almighty power, and infinite goodness, His omnipresence and immensity, the wideness of the world, and the multitude of Kingdoms. Which argueth a peculiar excellency in the soul, because it is a creature that can never be exceeded. For bodily strength by this is perceived to be finite, that bulk is 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.
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 whatsoever, 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 cannot 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
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 parsimony 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
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. Whether of the two, the object or the way be more glorious, it is difficult to determine. God is the object, and God is the way of enjoying. God in all His excellencies, 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
3
Creatures that are able to dart their thoughts into all spaces can brook no limit or restraint; they are infinitely indebted to this illimited extent, because were there no such infinity, there would be no room for their imaginations; 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 is light and beauty as extent and treasure. Nothing is in vain, much less infinity. Every man is alone the centre and circumference 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.
4
Were it not for this infinity, God’s bounty would of necessity be limited. His goodness would want a receptacle 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
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
7
Eternity is a mysterious absence of times and ages: an endless length of ages always present, and for ever perfect. For as there is an immovable space wherein all finite spaces are enclosed, and all motions carried on and performed; so is there an immovable duration, that contains and measures all moving durations. Without which first the last could not be; no more than finite places, and bodies moving without infinite space. All 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 determine. 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 beautifier, the life and perfection of all.
8
Eternity
magnifies our joys exceedingly, for whereas 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
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
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 inestimable value are there preparing, for everything is present by its own existence. The essence of God therefore being all light and knowledge, love and goodness, care and providence, felicity and glory, a pure and simple act, it is present in its operations, and by those acts which it eternally exerteth is wholly busied in all parts and places of His dominion, perfecting and completing our bliss and happiness.
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 interlineations, 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, redundancies, 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 consequence, 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.
In printing this book the general principle which I have kept in view has been to endeavour to make its perusal as easy as possible for modern readers, while not departing in any essential point from the original text. I have indeed modernised the spelling throughout in all but a few cases, since I could not see that any advantage would be gained by retaining the old orthography. 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 Traherne, 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 characteristic, 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
Notes on The First Century:
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 observations 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
Page 15. Last line of Med. 21. “Insatiableness.” This word in Traherne’s time was often used in a good sense, and not as now exclusively is a bad one.
Page 21. The quotation at
the bottom of the page is from
Page 22. Line13. They walk on in darkness. This is from
Page 27. Line 1 of Med. 40. “Socrates was
wont.” Traherne wrote first as follows: “Socrates the
Page
40. Line 3.Where the carcase is.
Page
41. Line 3 of Med. 59. It is an ensign.
This sentence is from
Page 57. Line 6.
Sweeter to me. A quotation from
Page 57. Line 17. As I have loved
you—
Pages 60-1. Med. 81. My goodness
extendeth not, &c.
Page 71. Line 14. Having eyes I see not, &c. The
reference here is to
Page 71. Line 20. Visit me. . . Holy
Hill.
Page
72. Line 5 from bottom. ‘Of whom’ to end of sentence. Cf.
Page
73. Line 3. O Thou who ascendedst, &c. cf.
Page
75. Line 19. That I may dwell, &c.
Page
77. Line 6. We are the Sons of God, &c. Cf.
Page
77. Line 21. A chosen generation, &c.
Page
79. Line 7. Sing the song of Moses, &c.
Notes on the Second Century
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 Meditation commenced thus: ‘Whether the sufferings of an. Angel would have been meritorious or no I will not dispute: but’—— And the following sentence, which comes after the first, has also been crossedout: ‘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 manuscript which are thus marked for omission; but in most cases they are of little importance, 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
Page 106. Line 15. Counted all things but dross, &
c.
Page 106. Line 3. For
the redemption,
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 sustaining, he might be upheld to suffer
infinite punishments, yet by his own strength he could not suffer infinite
punishments, at least not so as to be virtuous and
Page 108. Line 12. He through the Eternal Spirit,
&c.
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 manifested His love by giving us His Son, hath manifested it also by giving us all his sons and servants: commanding them to love us with the precious love wherewith they do themselves.’
Page 126. Med. 67. This Meditation is singularly Blake-like in thought; and the Poet-Artist would have been delighted with it had he known it: Let the reader compare it with Blake’s “Auguries of Innocence:”
To see a world in a grain of sand,
And a heav’n in a wild flower,
Hold infinity in the palm of your hand,
And eternity in an hour.
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.
Page
131. Lines 5-12.
Page 131. Line 12-20. Revelation, v. 11‑13.
Page 142 Lines 4,5. Appear before God in Sion, &c. Pg. lxxxiv. 7.
Page
153.
Notes on the Third Century
Page 161. Line 1. He must be born again, &c.
This is a compound citation from
Page
182. Line 17. For all things should work together, &c. See
Page
184. Lines 10-11. Being Satan is able, &c.
Page
184. Last line. Like a sparrow, &c.
Page 187. Line 1. Mechanisms. This word is, in the original MS., ‘mechanicismes.’
Page 187. Line 7. Like the King’s
daughter, &c.
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
Page 191. Med. 43. first sentence. This is slightly obscure, and it looks as if the word ‘are’ had been accidentally omitted after ’outgoings.’ 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.
Page 204. Line 24. Alienated from the life of God,
&c.
Page 210. Med. 67. Blessing the Lord . . . and fullness
thereof.
Page 211. Line 6. All these will I give thee, &c.
Page 212. Med. 69. This poem in many ways anticipates Christopher Smarts “Song to David,” and should be compared with it. Of course Smart could have known nothing of it.
Page 218. Med. 73. Quoted from
Page 219. The Earth is the lord’s, &c.
Page 219. Because they regard not, & c.
Page 219. Med. 75. The passage here quoted is from
Page
220. All my bones shall say, &c.
Page
220. Thy mercy, O Lord, etc.
Page
220. Med. 77. The quotation here is from
Page
220. Med. 78. The quotations here are from
Page
222. Med. 79. The quotations here are from
Page 222. Med. 80. By
“this following” in the second line Traherne means
Page 222. They that trust in their wealth, &c.
This quotation is from
Page 223. Med. 81. The quotation here is from
Page 225. Med. 83. The quotation here is from
Page 226. Thou desirest not sacrifice, &c.
Page 226. Med. 84. Converting to Him, &c. “Converting” is here used, as was then not uncommon, in the sense of °’ being converted.”
Page 227. Med. 85. The quotations here are from
Page 227. Med. 86. The quotations here are from
Page
228. Med. 87. The quotation here is from
Page
229. Med. 88. The quotation here is from
Page
230. Med. 91. The quotation here is from
Page
231. Line 2 from bottom. Whoso considereth these things, &c.
Notes on the Fourth Century
Page 238. Med. 1. In the wording of this meditation, and of several other
passages in the Fourth Century, it seems as though Traherne 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
contemplative 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 that of
Page 240. Line 22. In him are hid, &c.
Page 243. Line 13. We must dig for her, &c.
Page 243. Line 17. Wisdom is the principal thing, &c.
Page
246. Line 2. Ye are not straitened, &c.
Page
248. Med. 13. Line 4. Alone like a sparrow, &c.
Page
252. Med. 18. Line 6. For it is more blessed, &c.
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 ye have done it, &c.
Page
265. Line 25. In all thy keeping, &c.
Page
269. Line 13. It is more blessed, &c.
Page
281. Line 5. What ye do to him, &c.
Page 292-3. The Alpha and Omega, the first and the
last &c.
Page
293. Line 2. The Glory which Thou last given me &c.
Page
293. Line 4. In Him the fulness of the Godhead, &c.
Page
293. Line 6. His Church is the fulness, &c.
Page
294. Line 10. How precious are thy Thoughts, &c.
Page 304. Line 10. My love is a spring, &c. Song of Solomon iv. 12.
Notes on The Fifth Century
Page 327. Med. 10. Here
the manuscript ends. That the author intended to continue his work there can be
no doubt, and we may therefore 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
inclined to accept its teachings. It presents Christianity (or at least
Protestant Christianity) in its most favourable aspect; nor is it likely that
as an eloquent and persuasive 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
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