Reason and religion, or, The grounds and measures of devotion, consider'd from the nature of God, and the nature of man in several contemplations : with exercises of devotion applied to every contemplation / by John Norris ...
         Norris, John, 1657-1711.
      
       
         
           1689
        
      
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         Transcribed from: (Early English Books Online ; image set 60055)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 643:25)
      
       
         
           
             Reason and religion, or, The grounds and measures of devotion, consider'd from the nature of God, and the nature of man in several contemplations : with exercises of devotion applied to every contemplation / by John Norris ...
             Norris, John, 1657-1711.
          
           [16], 263 p.
           
             Printed for Samuel Manship ...,
             London :
             1689.
          
           
             Errata: prelim. p. [16].
             Added t.p. on p. [161]: The second part : wherein the grounds and measures of devotion are consider'd from the nature of man.
             Reproduction of original in Union Theological Seminary Library, New York.
          
        
      
    
     
       
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         eng
      
       
         
           Man (Theology) -- Early works to 1800.
           Devotion.
        
      
    
     
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           Reason
           and
           Religion
           :
           OR
           ,
           THE
           Grounds
           and
           Measures
           OF
           DEVOTION
           ,
           Consider'd
           from
           the
           NATURE
           of
           GOD
           ,
           AND
           THE
           Nature
           of
           Man.
           In
           several
           Contemplations
           .
           WITH
           Exercises
           of
           Devotion
           applied
           to
           every
           Contemplation
           .
        
         
           By
           
             Iohn
             Norris
          
           ,
           M.
           A.
           and
           Fellow
           of
           All-Souls
           Colledge
           in
           Oxford
           .
        
         
           LONDON
           ,
           Printed
           for
           
             Samuel
             Manship
          
           ;
           at
           the
           Bull
           in
           Cornhil
           .
           MDCLXXXIX
           .
        
      
       
         
         
         
           To
           his
           Grace
           the
           DVKE
           of
           ORMOND
           ,
           CHANCELLOR
           OF
           THE
           University
           of
           Oxford
           .
        
         
           
             May
             it
             please
             your
             Grace
             ,
          
        
         
           'T
           IS
           not
           that
           I
           affect
           the
           Patronage
           of
           great
           Persons
           ,
           that
           this
           Philosophical
           piece
           of
           Devotion
           is
           now
           commended
           to
           Yours
           ,
           but
           because
           I
           thought
           none
           
           so
           fit
           as
           your
           Grace
           to
           Patronize
           a
           performance
           that
           so
           well
           agrees
           both
           to
           the
           Character
           of
           your
           Person
           ,
           and
           to
           the
           Station
           whereby
           you
           stand
           related
           to
           us
           .
        
         
           Reason
           and
           Religion
           ,
           which
           make
           every
           Page
           in
           this
           Volume
           ,
           as
           they
           are
           the
           two
           greatest
           Perfections
           of
           Human
           Nature
           ,
           so
           do
           they
           both
           conspire
           in
           your
           Graces
           Person
           ,
           and
           that
           to
           such
           a
           degree
           as
           would
           too
           
           much
           employ
           our
           wonder
           ,
           were
           they
           not
           both
           so
           Hereditary
           to
           your
           Noble
           Blood
           ,
           as
           to
           seem
           rather
           entailed
           upon
           you
           by
           descent
           ,
           than
           to
           be
           of
           your
           own
           acquiring
           .
        
         
           But
           ,
           besides
           your
           own
           Personal
           Eminency
           in
           these
           two
           Noble
           Qualifications
           of
           Mind
           ,
           your
           Grace
           has
           already
           undertaken
           to
           be
           their
           Patron
           and
           Protector
           .
           Reason
           and
           Religion
           may
           very
           fitly
           be
           inscribed
           as
           a
           
           Motto
           upon
           the
           Gates
           of
           our
           Vniversity
           ;
           and
           every
           one
           of
           our
           Colleges
           is
           a
           School
           of
           Piety
           ,
           as
           well
           as
           of
           Philosophy
           .
           The
           accomplishment
           of
           our
           Intellectuals
           and
           Morals
           ,
           is
           the
           peculiar
           designation
           of
           this
           Place
           ,
           and
           our
           proper
           and
           almost
           only
           business
           in
           it
           .
           And
           in
           pursuance
           of
           this
           end
           ,
           your
           Grace
           has
           〈◊〉
           lately
           pleased
           to
           〈◊〉
           the
           honour
           ,
           and
           yo●●
           self
           the
           trouble
           of
           being
           
           our
           Chancellor
           .
           I
           could
           not
           therefore
           but
           presume
           ,
           that
           a
           Person
           by
           disposition
           of
           Mind
           so
           much
           a
           lover
           ,
           and
           by
           place
           so
           much
           concerned
           ,
           to
           be
           a
           Protector
           of
           Learning
           and
           Piety
           ,
           would
           be
           easily
           inclined
           to
           countenance
           a
           performance
           ,
           whose
           direct
           aim
           is
           the
           promotion
           of
           both
           .
           And
           now
           that
           your
           Grace
           may
           receive
           as
           much
           Benefit
           from
           the
           perusal
           of
           these
           Meditations
           ,
           as
           they
           will
           receive
           
           honour
           and
           reputation
           from
           your
           Graces
           Favour
           and
           Protection
           ,
           is
           all
           that
           is
           further
           desired
        
         
           
             
               By
               your
               Graces
               most
               humble
               and
               devoted
               Servant
               ,
            
             J.
             Norris
             .
          
        
      
       
         
         
           To
           the
           READER
           .
        
         
           THere
           having
           been
           several
           Excellent
           things
           of
           a
           
             Devotional
             Nature
          
           Written
           for
           the
           Use
           and
           Benefit
           of
           Ordinary
           and
           Vnlearned
           Persons
           ,
           but
           little
           or
           nothing
           for
           the
           pious
           entertainment
           of
           more
           refined
           and
           elevated
           Understandings
           ,
           I
           thought
           I
           could
           not
           employ
           my
           Pen
           to
           better
           purpose
           than
           in
           writing
           something
           of
           the
           like
           Kind
           for
           the
           use
           of
           the
           
             Learned
             Reader
          
           ,
           who
           ,
           perhaps
           needs
           as
           much
           to
           be
           assisted
           in
           his
           Devotion
           as
           the
           more
           Ignorant
           ;
           and
           
           whose
           Heart
           may
           want
           as
           much
           to
           be
           Inflamed
           ,
           as
           the
           others
           Head
           does
           to
           be
           Instructed
           .
        
         
           It
           must
           be
           acknowledged
           therefore
           that
           I
           now
           write
           only
           to
           those
           of
           the
           
             Learned
             Order
          
           ,
           and
           not
           to
           all
           of
           them
           neither
           ,
           but
           only
           to
           those
           who
           are
           not
           spoil'd
           by
           their
           Learning
           ,
           and
           whose
           understandings
           are
           not
           Cramp'd
           by
           the
           cleaving
           Prejudices
           of
           
             Scholastick
             Education
          
           ,
           To
           those
           who
           have
           a
           genius
           for
           the
           the
           
             Contemplative
             Way
          
           ,
           who
           have
           Patience
           enough
           to
           persue
           a
           long
           train
           of
           thoughts
           ,
           Acuteness
           enough
           to
           discern
           their
           Order
           and
           Dependence
           ,
           and
           (
           which
           is
           worth
           all
           )
           Indifferency
           
           enough
           to
           use
           and
           allow
           Liberty
           of
           Thinking
           ,
           and
           not
           to
           startle
           ,
           and
           be
           affrighten'd
           at
           a
           
             New
             Notion
          
           .
        
         
           By
           these
           few
           hints
           the
           Reader
           may
           easily
           perceive
           both
           
             what
             kind
             of
             Compositions
          
           these
           are
           ,
           and
           how
           I
           would
           have
           him
           come
           Prepared
           and
           Qualifi'd
           to
           the
           Reading
           of
           them
           .
           What
           further
           concerns
           him
           to
           know
           ,
           in
           reference
           to
           the
           Subject
           and
           Design
           of
           the
           Book
           ,
           he
           may
           learn
           from
           the
           Introduction
           .
        
         
           
             I.
             N.
             
          
        
      
       
         
         
         
           The
           General
           CONTENTS
           of
           the
           whole
           .
        
         
           
             PART
             I.
             
          
           
             
               INtroduction
               .
            
             
               
                 Pag.
                 1
              
            
             
               Of
               the
               general
               Idea
               of
               God.
               
            
             
               
                 p.
                 12
              
            
             
               Contemplation
               II.
               That
               God
               is
               a
               Being
               absolutely
               Perfect
               ,
               proved
               from
               the
               Preceding
               general
               Idea
               of
               God.
               
            
             
             
               Contemplation
               III.
               That
               therefore
               all
               the
               Perfections
               of
               particular
               Beings
               exist
               in
               God
               ,
               and
               that
               after
               a
               more
               excellent
               manner
               
               than
               they
               do
               in
               particular
               Beings
               themselves
               .
            
             
             
               Contemplation
               IV.
               Of
               the
               Attributes
               of
               God
               in
               general
               ;
               particularly
               of
               the
               Vnity
               of
               God
               :
               which
               is
               proved
               from
               his
               Idea
               .
            
             
               
                 p.
                 56
              
            
             
               Contemplation
               V.
               Of
               Omniscience
               and
               Omnipresence
               of
               God.
               
            
             
               67
            
             
               Contemplation
               VI.
               Of
               the
               Omnipotence
               of
               God.
               
            
             
               
                 p.
                 113
              
            
             
               Contemplation
               VII
               .
               Of
               the
               Divine
               Iustice
               and
               Veracity
               .
            
             
               
                 p.
                 120
              
            
             
               Contemplrtion
               VIII
               .
               Of
               the
               Divine
               Goodness
               and
               Philanthropy
               .
            
             
               
                 p.
                 132
              
            
          
        
         
           
           
             PART
             II.
             
          
           
             
               Contemplation
               I.
               Of
               Man
               ,
               consider'd
               as
               a
               Creature
               .
            
             
               
                 p.
                 163
              
            
             
               Contemplation
               II.
               Of
               Man
               consider'd
               as
               an
               Intelligent
               Creature
               .
            
             
               
                 p.
                 181
              
            
             
               Contemplation
               III.
               Of
               Man
               ,
               consider'd
               as
               an
               Amorous
               Creature
               .
            
             
               
                 p.
                 228
              
            
             
               Contemplation
               IV.
               Man
               consider'd
               as
               an
               Irregular
               Lover
               .
            
             
          
        
      
       
         
         
           ERRATA
           .
        
         
           PAge
           30.
           for
           or
           read
           of
           :
           p.
           61.
           for
           
             inconsistant
             inconsistent
          
           :
           p.
           71.
           for
           Divisition
           r.
           Division
           p.
           82.
           for
           his
           r.
           this
           :
           p.
           83.
           for
           add
           r.
           and
           ibid.
           for
           Signi
           r.
           Gigni
           :
           p.
           92.
           for
           Discartes
           r.
           Descartes
           :
           p.
           187.
           for
           the
           r.
           their
           :
           p.
           190.
           for
           Sensures
           r.
           Censures
           :
           p.
           217.
           for
           Charity
           r.
           Clarity
           :
           p.
           231.
           for
           Proposition
           r.
           Proportion
           :
           p.
           239.
           for
           will
           r.
           nill
           :
           ibid.
           for
           willing
           r.
           nilling
           :
           p.
           250.
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
      
    
     
       
         
         
           
             The
             Introduction
             .
          
           
             
               I.
               
            
             
               THERE
               being
               nothing
               of
               greater
               consequence
               ,
               to
               the
               highest
               Interest
               of
               Man
               ,
               than
               the
               knowledge
               of
               God
               and
               Himself
               ,
               I
               thought
               I
               could
               not
               better
               employ
               my
               Solitude
               ,
               either
               for
               my
               Own
               or
               for
               the
               World's
               advantage
               ,
               than
               in
               exercising
               my
               severest
               Contemplations
               upon
               these
               two
               great
               and
               important
               Subjects
               ,
               the
               Nature
               of
               God
               ,
               and
               the
               Nature
               of
               Man.
               
            
          
           
             
               II.
               
            
             
               It
               must
               indeed
               be
               confess'd
               ,
               that
               there
               is
               nothing
               whereof
               we
               have
               or
               can
               have
               so
               little
               knowledge
               ,
               as
               of
               these
               two
               things
               ;
               and
               't
               is
               much
               to
               be
               lamented
               that
               there
               should
               lie
               our
               greatest
               Ignorance
               ,
               where
               we
               are
               most
               concern'd
               to
               know
               .
               But
               thus
               it
               is
               :
               That
               of
               our selves
               ,
               which
               we
               are
               best
               acquainted
               with
               ,
               is
               
               least
               of
               all
               our selves
               :
               and
               the
               unknown
               part
               of
               this
               little
               World
               is
               much
               greater
               than
               the
               known
               .
               We
               know
               but
               little
               of
               our
               Bodies
               ,
               but
               infinitely
               less
               of
               our
               Souls
               .
               God
               has
               not
               given
               us
               any
               Idea
               of
               the
               latter
               ,
               and
               whatever
               we
               can
               borrow
               from
               our
               Senses
               will
               never
               be
               able
               to
               supply
               that
               defect
               .
               For
               there
               is
               a
               greater
               distance
               and
               disproportion
               between
               an
               Immaterial
               substance
               and
               a
               Sensible
               ,
               than
               between
               one
               sensible
               and
               another
               .
               But
               now
               the
               understanding
               the
               nature
               of
               one
               sensible
               will
               not
               suffice
               to
               make
               us
               understand
               the
               nature
               of
               another
               .
               For
               a
               Man
               born
               Blind
               will
               never
               from
               his
               understanding
               of
               Sounds
               come
               to
               understand
               Colours
               .
               Much
               less
               therefore
               will
               our
               understanding
               of
               Sensible
               things
               help
               us
               to
               understand
               the
               nature
               of
               Immaterial
               substances
               .
            
          
           
             
               III.
               
            
             
               And
               if
               not
               of
               Immaterial
               substances
               in
               general
               ,
               much
               less
               will
               it
               serve
               us
               to
               understand
               the
               Essence
               of
               the
               
                 great
                 God
              
               ,
               which
               infinitely
               
               transcends
               all
               other
               Immaterial
               substances
               .
               The
               Idea
               of
               God
               is
               least
               capable
               of
               all
               Spiritual
               Beings
               ,
               to
               be
               form'd
               out
               of
               
                 sensible
                 phantasms
              
               .
               For
               I
               consider
               that
               by
               how
               much
               the
               more
               our
               Mind
               is
               raised
               to
               the
               Contemplation
               of
               Spiritual
               things
               ,
               by
               so
               much
               the
               more
               we
               always
               abstract
               from
               sensibles
               .
               But
               now
               the
               highest
               and
               last
               term
               of
               Contemplation
               is
               ,
               the
               
                 Divine
                 Essence
              
               .
               Whence
               it
               follows
               necessarily
               ,
               that
               the
               Mind
               which
               sees
               the
               Divine
               Essence
               ,
               must
               be
               totally
               and
               thoroughly
               absolv'd
               from
               all
               commerce
               with
               the
               Corporeal
               Senses
               ,
               either
               by
               Death
               ,
               or
               some
               extatical
               and
               
                 rapturous
                 Abstraction
              
               .
               So
               true
               is
               that
               which
               God
               said
               to
               
                 Moses
                 ,
                 Thou
                 can'st
                 not
                 see
                 my
                 face
                 ,
                 for
                 there
                 shall
                 no
                 man
                 see
                 me
                 ,
                 and
                 live
                 ,
              
               Exod.
               33.20
               .
            
          
           
             
               IV.
               
            
             
               So
               far
               therefore
               are
               we
               from
               deriving
               any
               Idea
               of
               God
               from
               our
               Senses
               ,
               that
               they
               are
               our
               greatest
               Impediment
               in
               Divine
               Contemplations
               .
               So
               great
               ,
               that
               we
               cannot
               any
               other
               way
               clearly
               apprehend
               the
               
               Essence
               of
               God
               while
               we
               are
               lodg'd
               in
               the
               Prison
               of
               our
               Senses
               .
               God
               cannot
               give
               us
               a
               distinct
               view
               of
               himself
               while
               we
               hold
               any
               commerce
               with
               our
               Senses
               .
               For
               he
               that
               knows
               exactly
               what
               proportion
               our
               present
               condition
               bears
               to
               his
               own
               Divine
               Glories
               ,
               has
               told
               us
               ,
               That
               no
               Man
               shall
               
                 see
                 him
              
               ,
               and
               live
               .
               We
               must
               therefore
               for
               ever
               despair
               of
               conceiving
               the
               Divine
               Essence
               clearly
               and
               distinctly
               ,
               not
               only
               from
               our
               Senses
               ,
               but
               even
               
                 with
                 them
              
               .
            
          
           
             
               V.
               
            
             
               Not
               that
               there
               is
               any
               darkness
               or
               obscurity
               in
               God.
               No
               ,
               God
               is
               the
               most
               knowable
               Object
               in
               himself
               .
               For
               he
               is
               the
               
                 First
                 Being
              
               ,
               and
               therefore
               the
               
                 First
                 Truth
              
               ,
               and
               therefore
               the
               
                 First
                 Intelligible
              
               ,
               and
               consequently
               the
               
                 most
                 Intelligible
              
               .
               One
               Apostle
               says
               that
               he
               
                 dwells
                 in
                 light
              
               ;
               
               and
               another
               ,
               that
               he
               
                 is
                 light
              
               ,
               and
               that
               there
               is
               no
               darkness
               at
               all
               in
               him
               .
               
               God
               therefore
               consider'd
               in
               his
               own
               Nature
               is
               as
               well
               the
               most
               Intelligible
               ,
               as
               the
               most
               Intelligent
               Being
               in
               the
               World.
               
            
          
           
             
             
               VI.
               
            
             
               The
               difficulty
               therefore
               arises
               not
               from
               the
               obscurity
               of
               the
               Object
               ,
               but
               from
               the
               disproportion
               of
               the
               Faculty
               .
               For
               our
               Understandings
               stand
               affected
               to
               the
               
                 most
                 manifest
              
               Objects
               ,
               as
               the
               Eye
               of
               a
               Bat
               to
               the
               light
               of
               the
               Sun
               ,
               as
               the
               Philosopher
               observes
               in
               his
               Metaphysics
               .
               God
               dwells
               in
               light
               ,
               
               as
               the
               Apostle
               says
               ,
               but
               then
               't
               is
               such
               as
               no
               Man
               can
               approach
               unto
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               he
               inhabits
               
                 unapproachable
                 light
              
               ,
               or
               a
               Light
               which
               cannot
               be
               come
               at
               ,
               not
               for
               its
               distance
               (
               for
               he
               is
               not
               far
               from
               every
               one
               of
               us
               )
               but
               for
               its
               brightness
               .
               
               The
               very
               Angels
               are
               forc'd
               to
               
                 veil
                 their
                 faces
              
               when
               they
               see
               it
               ,
               but
               for
               Mortals
               ,
               they
               cannot
               so
               much
               as
               come
               
                 nigh
                 it
              
               .
               The
               short
               is
               ,
               God
               is
               
                 too
                 Intelligible
              
               to
               be
               here
               clearly
               understood
               by
               an
               Imbody'd
               understanding
               ;
               and
               too
               great
               a
               Light
               hinders
               vision
               ,
               as
               much
               as
               Darkness
               .
            
          
           
             
               VII
               .
            
             
               But
               tho'
               we
               cannot
               here
               have
               a
               clear
               and
               distinct
               knowledge
               either
               of
               God
               or
               our Selves
               ,
               yet
               we
               may
               
               know
               so
               much
               of
               both
               as
               may
               serve
               the
               ends
               of
               Piety
               and
               Devotion
               .
               We
               may
               by
               attending
               to
               that
               general
               Idea
               of
               God
               ,
               which
               is
               by
               himself
               imprinted
               on
               our
               Minds
               ,
               learn
               to
               unfold
               many
               of
               the
               Perfections
               of
               his
               Glorious
               and
               Invisible
               Essence
               ;
               and
               tho'
               we
               cannot
               see
               his
               face
               and
               live
               ,
               yet
               his
               back-parts
               (
               we
               know
               )
               were
               once
               seen
               by
               a
               Mortal
               capacity
               ,
               and
               so
               may
               be
               again
               .
               And
               for
               our selves
               ,
               tho'
               God
               has
               not
               given
               us
               any
               Idea
               of
               our
               own
               Souls
               ,
               yet
               the
               powers
               and
               operations
               ,
               the
               condition
               ,
               circumstances
               ,
               and
               accidents
               of
               our
               Nature
               ,
               are
               things
               that
               may
               fall
               within
               the
               Sphere
               of
               Human
               consideration
               .
               And
               from
               both
               these
               we
               may
               derive
               Measures
               for
               our
               due
               behaviour
               towards
               the
               Great
               God.
               And
               this
               is
               the
               design
               of
               the
               present
               Contemplations
               ,
               viz.
               to
               consider
               so
               much
               of
               the
               nature
               of
               God
               ,
               and
               the
               nature
               of
               Man
               ,
               as
               may
               afford
               sufficient
               Grounds
               and
               Measures
               for
               true
               Piety
               and
               Devotion
               .
            
          
           
             
             
               VIII
               .
            
             
               By
               Devotion
               here
               I
               do
               not
               meerly
               understand
               that
               special
               disposition
               or
               act
               of
               the
               Soul
               ,
               whereby
               we
               warmly
               and
               passionately
               address
               our selves
               to
               God
               in
               Prayer
               (
               which
               is
               what
               is
               commonly
               meant
               by
               Devotion
               )
               but
               I
               use
               the
               word
               in
               a
               greater
               Latitude
               ,
               so
               as
               to
               comprehend
               under
               it
               ,
               
                 Faith
                 ,
                 Hope
                 ,
                 Love
                 ,
                 Fear
                 ,
                 Trust
                 ,
                 Humility
                 ,
                 Submission
                 ,
                 Honour
                 ,
                 Reverence
                 ,
                 Adoration
                 ,
                 Thanksgiving
                 ,
              
               in
               a
               word
               ,
               all
               that
               Duty
               which
               we
               owe
               to
               God.
               Nor
               by
               this
               acceptation
               do
               I
               stretch
               the
               word
               beyond
               what
               either
               from
               its
               rise
               it
               may
               ,
               or
               by
               frequent
               use
               among
               the
               Learned
               it
               does
               signifie
               .
               Devotion
               is
               
                 a
                 devovendo
              
               ,
               from
               devoting
               ,
               or
               giving
               up
               ones
               self
               wholly
               to
               the
               Service
               of
               another
               .
               And
               accordingly
               those
               among
               the
               Heathens
               who
               deliver'd
               and
               consign'd
               themselves
               up
               to
               Death
               ,
               for
               the
               safety
               of
               their
               Country
               ,
               were
               call'd
               Devoti
               .
               And
               so
               in
               like
               manner
               for
               a
               Man
               to
               give
               up
               himself
               wholly
               and
               intirely
               to
               the
               Service
               of
               God
               ,
               and
               actually
               to
               demean
               himself
               towards
               him
               in
               
               the
               conduct
               of
               his
               life
               ,
               as
               becomes
               a
               Creature
               towards
               his
               Creator
               ,
               is
               Devotion
               .
               And
               in
               this
               Latitude
               the
               word
               is
               used
               by
               Aquinas
               ,
               
               who
               defines
               Devotion
               to
               be
               ,
               
                 A
                 will
                 readily
                 to
                 give
                 up
                 ones
                 self
                 to
                 all
                 those
                 things
                 which
                 belong
                 to
                 the
                 Service
                 of
                 God.
                 
              
            
          
           
             
               IX
               .
            
             
               This
               is
               what
               I
               here
               understand
               by
               Devotion
               ,
               and
               of
               which
               I
               intend
               in
               the
               following
               Contemplations
               to
               assign
               the
               Grounds
               and
               Measures
               from
               the
               
                 Nature
                 of
                 God
              
               ,
               and
               the
               
                 Nature
                 of
                 Man.
              
               But
               before
               I
               proceed
               to
               inforce
               and
               direct
               Devotion
               from
               these
               two
               particular
               Subjects
               of
               Contemplation
               ,
               I
               think
               it
               not
               improper
               to
               consider
               a
               little
               by
               way
               of
               preparation
               ,
               how
               much
               Contemplation
               or
               Meditation
               in
               general
               contributes
               to
               the
               advantage
               of
               Devotion
               .
            
          
           
             
               X.
               
            
             
               They
               that
               make
               Ignorance
               the
               Mother
               of
               Devotion
               ,
               cannot
               suppose
               Contemplation
               any
               great
               friend
               to
               it
               .
               For
               the
               more
               a
               Man
               Contemplates
               ,
               the
               more
               he
               will
               know
               ,
               and
               
               the
               wiser
               he
               grows
               ,
               the
               less
               apt
               upon
               their
               supposition
               he
               will
               be
               for
               Devotion
               .
               But
               I
               would
               ask
               the
               Men
               of
               
                 this
                 fancy
              
               this
               one
               Question
               .
               Is
               Devotion
               a
               Rational
               thing
               ,
               or
               is
               it
               not
               ?
               If
               not
               ,
               Why
               then
               do
               they
               recommend
               Ignorance
               or
               any
               thing
               else
               in
               order
               to
               it
               .
               For
               it
               may
               as
               well
               ,
               nay
               better
               ,
               be
               let
               alone
               .
               But
               if
               it
               be
               a
               Rational
               thing
               ,
               then
               they
               must
               either
               say
               ,
               that
               the
               more
               a
               Man
               considers
               ,
               the
               less
               he
               will
               discover
               the
               Reasons
               of
               it
               ;
               or
               that
               the
               more
               he
               discovers
               the
               Reasons
               of
               it
               ,
               the
               less
               he
               will
               be
               persuaded
               to
               the
               practice
               of
               it
               .
               Both
               which
               propositions
               are
               absurd
               and
               ridiculous
               enough
               to
               be
               laught
               at
               ,
               but
               too
               ridiculous
               to
               be
               
                 seriously
                 refuted
              
               .
            
          
           
             
               XI
               .
            
             
               But
               to
               shew
               how
               much
               Contemplation
               serves
               to
               the
               advantage
               of
               Devotion
               ,
               we
               need
               only
               consider
               ,
               that
               Devotion
               is
               an
               act
               of
               the
               Will
               ,
               that
               the
               Object
               of
               the
               Will
               is
               good
               apparent
               ,
               or
               good
               understood
               ,
               and
               consequently
               that
               every
               act
               of
               the
               Will
               is
               influenc'd
               and
               regulated
               by
               
               consideration
               .
               Devotion
               therefore
               is
               as
               much
               influenc'd
               by
               consideration
               as
               any
               other
               act
               of
               the
               Will
               is
               :
               And
               therefore
               I
               cannot
               but
               admire
               at
               the
               Disposers
               of
               the
               Angelical
               Hierarchies
               ,
               for
               making
               the
               Seraphim
               excel
               in
               Love
               and
               Devotion
               ,
               and
               the
               Cherubim
               in
               Knowledge
               .
               As
               if
               Knowledge
               were
               not
               the
               best
               preparative
               for
               Devotion
               .
            
          
           
             
               XII
               .
            
             
               I
               deny
               not
               but
               that
               Knowledge
               and
               Devotion
               often
               go
               assunder
               ,
               and
               the
               Wisest
               are
               not
               always
               the
               Devoutest
               .
               But
               then
               this
               is
               not
               owing
               to
               the
               natural
               and
               direct
               influence
               of
               Knowledge
               ,
               but
               comes
               to
               pass
               only
               occasionally
               and
               accidentally
               ,
               by
               reason
               of
               some
               other
               impediment
               :
               suppose
               Pride
               ,
               Lust
               ,
               Covetousness
               ,
               or
               some
               such
               indisposition
               of
               Mind
               ,
               which
               is
               of
               more
               force
               and
               prevalency
               to
               lett
               our
               Devotion
               ,
               than
               Knowledge
               is
               to
               further
               it
               .
               And
               then
               no
               wonder
               that
               the
               heavier
               Scale
               weighs
               down
               .
               But
               still
               Knowledge
               has
               a
               natural
               aptness
               to
               excite
               Devotion
               ,
               and
               will
               infallibly
               do
               it
               
               if
               not
               hinder'd
               by
               some
               other
               cause
               .
               So
               that
               we
               may
               take
               this
               for
               a
               never-failing
               Rule
               ,
               That
               all
               other
               things
               being
               equal
               ,
               the
               more
               knowing
               and
               considering
               ,
               still
               the
               more
               Devout
               .
               And
               in
               this
               sense
               also
               that
               of
               the
               Psalmist
               will
               be
               verifi'd
               ,
               
               
                 while
                 I
                 was
                 musing
                 the
                 fire
                 kindled
                 .
              
            
             
               
                 The
                 Great
                 God
                 so
                 inlighten
                 my
                 Mind
                 ,
                 and
                 so
                 govern
                 my
                 Pen
                 ,
                 that
                 by
                 these
                 my
                 Meditations
                 I
                 may
                 illustrate
                 his
                 ineffable
                 Excellence
                 ,
                 and
                 kindle
                 holy
                 flames
                 of
                 Devotion
                 ,
                 both
                 in
                 my Self
                 ,
                 and
                 in
                 my
                 Reader
                 .
              
               To
               him
               therefore
               I
               Pray
               in
               the
               words
               of
               
                 Moses
                 ,
                 I
                 beseech
                 thee
                 ,
                 shew
                 me
                 thy
                 glory
                 ,
              
               Amen
               .
            
          
        
         
           
           
             Contemplation
             I.
             Of
             the
             general
             Idea
             of
             God.
             
          
           
             
               I.
               
            
             
               GOD
               never
               at
               any
               time
               discover'd
               so
               much
               of
               himself
               in
               so
               few
               words
               ,
               as
               when
               he
               said
               to
               Moses
               ,
               enquiring
               by
               what
               Name
               he
               should
               stile
               him
               ,
               to
               make
               him
               known
               to
               the
               Children
               of
               
                 Israel
                 ,
                 Thus
                 shalt
                 thou
                 say
                 unto
                 the
                 children
                 of
                 Israel
                 ,
              
               I
               AM
               
                 hath
                 sent
                 me
                 unto
                 you
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 i.
                 e.
              
               not
               as
               we
               render
               it
               in
               
                 English
                 ,
                 I
                 am
                 that
                 I
                 am
                 ,
              
               but
               ,
               
                 I
                 am
                 that
                 am
              
               ,
               or
               ,
               
                 I
                 am
                 he
                 that
                 am
              
               .
               And
               so
               the
               Seventy
               read
               it
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 I
                 am
                 he
                 that
                 is
              
               .
            
          
           
             
               II.
               
            
             
               This
               is
               the
               Sacred
               and
               Incommunicable
               Name
               of
               the
               Great
               God
               ,
               that
               which
               contains
               in
               it
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 all
                 the
                 Fulness
                 of
                 the
                 Godhead
                 ,
              
               all
               the
               Treasures
               of
               the
               Divinity
               .
               
               By
               this
               Name
               he
               is
               distinguish'd
               not
               only
               from
               false
               Gods
               ,
               but
               from
               all
               other
               Beings
               whatsoever
               .
               
                 I
                 am
                 he
                 that
                 am
              
               ,
               says
               God
               ,
               implying
               that
               he
               is
               after
               some
               very
               Eminent
               and
               Peculiar
               Manner
               ,
               and
               that
               nothing
               else
               besides
               him
               truly
               is
               .
               This
               therefore
               denotes
               the
               great
               Eminence
               and
               Peculiarity
               both
               of
               the
               Essence
               and
               of
               the
               Existence
               of
               God.
               Here
               therefore
               I
               shall
               take
               my
               ground
               ,
               and
               shall
               hence
               deduce
               and
               unfold
               ,
               1.
               
               The
               general
               Idea
               or
               Notion
               of
               God.
               2
               ly
               .
               Some
               of
               those
               chief
               Excellencies
               and
               Perfections
               of
               his
               which
               may
               have
               a
               more
               strong
               and
               immediate
               Influence
               upon
               our
               Piety
               and
               Devotion
               .
            
          
           
             
               III.
               
            
             
               In
               the
               present
               Contemplation
               I
               am
               concern'd
               for
               no
               more
               than
               only
               to
               six
               the
               general
               Idea
               or
               Notion
               of
               God.
               This
               is
               of
               extraordinary
               moment
               to
               the
               clearness
               and
               distinctness
               of
               our
               following
               Contemplations
               ,
               for
               unless
               we
               take
               the
               right
               thred
               at
               first
               ,
               the
               whole
               progress
               will
               be
               nothing
               else
               but
               error
               and
               confusion
               .
            
          
           
             
             
               IV.
               
            
             
               Now
               as
               to
               the
               general
               Idea
               or
               first
               Conception
               of
               God
               ,
               this
               has
               been
               Universally
               understood
               to
               be
               ,
               that
               he
               is
               a
               
                 Being
                 absolutely
                 Perfect
              
               .
               This
               I
               say
               has
               been
               made
               the
               general
               Notion
               of
               God
               in
               all
               the
               Metaphysics
               and
               Divinity
               that
               I
               have
               yet
               seen
               .
               And
               particularly
               it
               has
               been
               imbraced
               by
               two
               Authors
               of
               extraordinary
               Speculation
               ,
               Cartesius
               and
               Dr.
               More
               ,
               whose
               Authority
               in
               this
               matter
               claims
               a
               peculiar
               deference
               ,
               because
               they
               are
               Men
               that
               Philosophize
               with
               a
               free
               and
               unaddicted
               genius
               ,
               and
               write
               not
               as
               they
               read
               ,
               but
               as
               they
               think
               .
            
          
           
             
               V.
               
            
             
               This
               Opinion
               ,
               because
               embraced
               by
               many
               ,
               and
               some
               of
               them
               great
               Patrons
               ,
               I
               once
               took
               for
               a
               Theorem
               of
               unquestionable
               Truth
               .
               But
               upon
               a
               more
               narrow
               inspection
               ,
               I
               find
               it
               necessary
               to
               dissent
               from
               it
               ,
               tho'
               it
               be
               call'd
               singularity
               to
               do
               so
               .
               For
               however
               plausible
               it
               may
               at
               first
               view
               appear
               ,
               I
               think
               there
               is
               no
               less
               an
               Objection
               than
               plain
               Demonstration
               
               against
               it
               .
               Which
               I
               make
               out
               upon
               these
               grounds
               .
            
          
           
             
               VI.
               
            
             
               First
               I
               consider
               that
               the
               Idea
               of
               a
               thing
               is
               that
               formal
               conception
               or
               inward
               word
               of
               the
               Mind
               ,
               which
               expresses
               or
               represents
               the
               Essence
               or
               Nature
               of
               a
               thing
               .
               Then
               again
               ,
               by
               the
               Essence
               of
               a
               thing
               ,
               is
               meant
               that
               which
               ought
               to
               be
               first
               conceiv'd
               in
               a
               thing
               ,
               and
               to
               which
               all
               other
               things
               are
               understood
               as
               superadded
               .
               I
               say
               which
               ought
               to
               be
               first
               conceiv'd
               ,
               because
               in
               fixing
               the
               Essence
               of
               a
               thing
               ,
               not
               the
               arbitrary
               or
               accidental
               ,
               but
               the
               natural
               order
               of
               Conception
               is
               to
               be
               attended
               to
               .
               Whence
               it
               follows
               ,
               that
               the
               Idea
               of
               a
               thing
               is
               that
               which
               expresses
               that
               which
               is
               first
               of
               a
               thing
               in
               order
               of
               conception
               .
            
          
           
             
               VII
               .
            
             
               This
               being
               granted
               ,
               it
               does
               hence
               evidently
               follow
               ,
               That
               that
               which
               is
               not
               first
               to
               be
               conceiv'd
               in
               the
               nature
               of
               a
               thing
               ,
               but
               supposes
               somewhat
               there
               before
               it
               in
               order
               of
               conception
               ,
               cannot
               be
               the
               Idea
               of
               
               that
               thing
               ,
               tho'
               it
               be
               never
               so
               necessarily
               and
               inseparably
               joyn'd
               with
               it
               .
               For
               if
               it
               were
               ,
               then
               something
               would
               be
               the
               Idea
               of
               a
               thing
               ,
               which
               is
               not
               first
               in
               order
               of
               conception
               ;
               which
               is
               against
               the
               definition
               of
               such
               an
               Idea
               .
            
          
           
             
               VIII
               .
            
             
               For
               ,
               to
               illustrate
               this
               by
               an
               example
               ,
               Who
               will
               say
               that
               the
               Idea
               of
               a
               Triangle
               consists
               in
               this
               ,
               that
               any
               two
               of
               its
               sides
               ,
               taken
               together
               ,
               are
               greater
               than
               the
               third
               remaining
               ?
               This
               is
               ,
               indeed
               ,
               a
               necessary
               affection
               of
               a
               Triangle
               ,
               but
               it
               must
               by
               no
               means
               be
               allow'd
               to
               be
               its
               Idea
               ,
               because
               't
               is
               not
               what
               we
               first
               conceive
               in
               it
               ,
               that
               being
               this
               ,
               
                 viz.
                 that
                 which
                 is
                 comprehended
                 by
                 three
                 right
                 Lines
                 .
              
               Which
               being
               the
               first
               thing
               conceiv'd
               ,
               is
               therefore
               the
               true
               Idea
               of
               a
               Triangle
               .
            
          
           
             
               IX
               .
            
             
               Now
               that
               to
               be
               a
               Being
               absolutely
               perfect
               ,
               is
               not
               the
               
                 first
                 conceivable
              
               in
               God
               ,
               but
               supposes
               something
               before
               it
               in
               the
               Divine
               Nature
               ,
               is
               plain
               from
               hence
               ,
               because
               it
               may
               be
               
               proved
               a
               priori
               ,
               or
               by
               way
               of
               a
               
                 causal
                 dependence
              
               from
               something
               in
               the
               same
               Divine
               Nature
               .
               That
               it
               may
               be
               thus
               proved
               I
               shall
               make
               appear
               in
               my
               second
               Contemplation
               ,
               where
               I
               shall
               make
               it
               my
               profest
               business
               actually
               to
               prove
               it
               .
               At
               present
               I
               suppose
               it
               ,
               and
               upon
               that
               supposition
               do
               ,
               I
               think
               ,
               rightly
               conclude
               ,
               that
               
                 to
                 be
                 a
                 Being
                 absolutely
                 perfect
                 ,
              
               cannot
               be
               properly
               the
               Idea
               of
               God.
               For
               the
               Consequence
               of
               my
               Argument
               will
               ,
               I
               suppose
               ,
               be
               acknowledg'd
               by
               all
               ,
               the
               only
               difficulty
               is
               concerning
               the
               Proposition
               it self
               :
               but
               the
               Proof
               of
               this
               I
               reserve
               to
               the
               next
               Contemplation
               .
            
          
           
             
               X.
               
            
             
               If
               it
               be
               in
               the
               mean
               time
               objected
               ,
               That
               to
               be
               a
               Being
               Absolutely
               Perfect
               ,
               is
               involv'd
               in
               the
               Notion
               of
               God
               ;
               and
               that
               't
               is
               an
               Idea
               that
               can
               belong
               to
               no
               other
               Being
               ,
               and
               that
               therefore
               it
               must
               be
               the
               Idea
               of
               God.
               To
               this
               I
               answer
               ,
               1.
               
               That
               a
               thing
               may
               be
               involv'd
               in
               the
               Notion
               of
               a
               thing
               either
               Formally
               and
               Explicitly
               ,
               or
               else
               Vertually
               and
               Implicitly
               .
               
               Whatever
               is
               involv'd
               Formally
               and
               Explicitly
               in
               any
               Idea
               ,
               is
               Essential
               to
               that
               Idea
               .
               But
               not
               what
               is
               involv'd
               only
               vertually
               and
               implicitly
               .
               Thus
               't
               is
               vertually
               and
               implicitly
               involv'd
               in
               the
               Idea
               of
               a
               Triangle
               ,
               that
               it
               has
               three
               Angles
               equal
               to
               two
               Right
               ones
               ,
               and
               yet
               we
               don
               't
               therefore
               make
               this
               the
               Idea
               of
               a
               Triangle
               ,
               because
               't
               is
               not
               there
               Formally
               and
               Explicitly
               ,
               but
               only
               Vertually
               and
               Potentially
               .
               But
               now
               to
               be
               a
               Being
               Absolutely
               perfect
               is
               not
               involv'd
               in
               the
               Notion
               of
               God
               Formally
               and
               Explicitly
               ,
               but
               only
               Vertually
               and
               Potentially
               (
               as
               will
               appear
               in
               the
               next
               Contemplation
               )
               and
               consequently
               't
               is
               hence
               more
               rightly
               concluded
               ,
               that
               the
               Idea
               of
               God
               does
               not
               consist
               in
               this
               ,
               that
               he
               is
               a
               Being
               Absolutely
               Perfect
               .
            
          
           
             
               XI
               .
            
             
               To
               the
               second
               part
               of
               the
               Objection
               I
               answer
               ,
               that
               't
               is
               not
               enough
               to
               make
               a
               thing
               the
               Idea
               of
               a
               thing
               ,
               because
               it
               can
               belong
               to
               no
               other
               Being
               .
               For
               then
               to
               be
               
                 Circumscriptively
                 in
                 a
                 place
              
               must
               be
               the
               Idea
               of
               
               a
               Body
               ,
               and
               to
               be
               Risible
               must
               be
               the
               Idea
               of
               a
               Man
               ,
               for
               these
               are
               supposed
               to
               belong
               to
               no
               other
               Beings
               .
               No
               ,
               the
               most
               that
               ought
               to
               be
               concluded
               hence
               ,
               is
               ,
               that
               such
               things
               are
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 strict
                 properties
              
               ,
               such
               as
               immediately
               and
               necessarily
               flow
               from
               the
               Essence
               of
               the
               subject
               ;
               not
               that
               they
               are
               the
               very
               Essence
               it self
               .
               When
               therefore
               't
               is
               said
               that
               to
               be
               a
               Being
               Absolutely
               perfect
               can
               belong
               to
               no
               other
               but
               God
               ,
               all
               that
               may
               be
               hence
               concluded
               is
               ,
               that
               't
               is
               an
               Essential
               ,
               and
               consequently
               
                 Incommunicable
                 Property
              
               of
               God
               to
               be
               a
               Being
               absolutely
               perfect
               ,
               but
               not
               that
               therein
               the
               Idea
               of
               God
               does
               consist
               .
            
          
           
             
               XII
               .
            
             
               If
               then
               this
               be
               not
               the
               Idea
               of
               God
               ,
               wherein
               shall
               we
               fix
               it
               ?
               It
               must
               be
               in
               something
               which
               we
               first
               conceive
               in
               God
               ,
               and
               which
               is
               the
               Basis
               and
               Foundation
               of
               whatever
               we
               ascribe
               to
               him
               ,
               whatever
               we
               think
               or
               say
               of
               him
               .
               It
               must
               be
               in
               something
               that
               in
               some
               measure
               expresses
               and
               represents
               his
               Essence
               .
               And
               where
               shall
               we
               look
               for
               this
               but
               in
               his
               Name
               ,
               
               that
               
                 great
                 Name
              
               whereby
               he
               reveal'd
               himself
               to
               Moses
               ,
               and
               whereby
               Moses
               was
               to
               make
               him
               known
               to
               his
               
                 own
                 people
              
               ,
               who
               were
               then
               ignorant
               of
               him
               ?
               In
               this
               Name
               of
               God
               I
               suppose
               his
               Essence
               and
               Idea
               to
               be
               couch't
               .
            
          
           
             
               XIII
               .
            
             
               Here
               therefore
               I
               find
               my self
               ingaged
               in
               these
               two
               considerations
               .
               First
               ,
               Why
               the
               Idea
               of
               God
               should
               be
               lodg'd
               in
               his
               Name
               .
               Secondly
               ,
               What
               this
               Idea
               of
               God
               is
               ,
               which
               is
               there
               lodg'd
               .
               That
               the
               Idea
               of
               God
               is
               lodg'd
               in
               his
               Name
               ,
               I
               am
               induced
               to
               believe
               upon
               these
               grounds
               .
               First
               ,
               Because
               I
               think
               it
               highly
               reasonable
               to
               suppose
               in
               general
               ,
               That
               whenever
               God
               gives
               a
               name
               to
               any
               thing
               ,
               't
               is
               such
               as
               expresses
               its
               nature
               .
               Not
               that
               words
               signifie
               naturally
               ,
               but
               that
               God
               makes
               choice
               of
               such
               a
               word
               whose
               signification
               naturally
               expresses
               the
               thing
               ,
               tho'
               't
               was
               through
               Arbitrary
               institution
               that
               it
               first
               came
               by
               such
               a
               signification
               .
               In
               this
               sense
               ,
               I
               say
               ,
               't
               is
               highly
               reasonable
               to
               believe
               ,
               that
               God
               always
               names
               things
               according
               to
               their
               natures
               .
               
               For
               is
               it
               consistent
               with
               the
               Accuracy
               of
               Infinite
               Wisdom
               to
               mis-call
               any
               thing
               ?
               No
               ,
               as
               he
               knows
               the
               number
               of
               things
               ,
               so
               is
               he
               as
               well
               skill'd
               in
               their
               natures
               .
               And
               therefore
               ,
               says
               the
               Psalmist
               ,
               
               
                 He
                 telleth
                 the
                 number
                 of
                 the
                 stars
                 ,
                 and
                 calleth
                 them
                 all
                 by
                 their
                 names
                 .
              
               That
               is
               ,
               by
               such
               significant
               names
               as
               express
               their
               several
               Powers
               and
               Influences
               .
            
          
           
             
               XIV
               .
            
             
               Secondly
               ,
               I
               consider
               ,
               That
               as
               't
               is
               highly
               decorous
               and
               reasonable
               in
               general
               ,
               that
               God
               should
               call
               things
               by
               such
               names
               as
               express
               their
               natures
               ;
               so
               there
               is
               here
               a
               particular
               reason
               why
               he
               should
               express
               his
               own
               Essence
               in
               this
               his
               name
               .
               For
               thus
               stood
               the
               case
               :
               The
               Children
               of
               Israel
               had
               been
               now
               a
               long
               while
               conversant
               among
               the
               Egyptians
               ,
               who
               were
               the
               greatest
               Idolaters
               and
               Polytheists
               in
               the
               World
               ,
               there
               they
               had
               been
               used
               to
               variety
               of
               Gods
               ,
               who
               were
               also
               call'd
               by
               variety
               of
               names
               .
               Hereupon
               ,
               says
               Moses
               to
               God
               ,
               
                 Behold
                 ,
                 when
                 I
                 come
                 unto
                 the
                 children
                 of
                 Israel
                 ,
                 and
                 shall
                 say
                 unto
                 
                 them
                 ,
                 the
                 God
                 of
                 your
                 fathers
                 hath
                 sent
                 me
                 unto
                 you
                 ;
                 and
                 they
                 shall
                 say
                 to
                 me
                 ,
                 What
                 is
                 his
                 Name
                 ?
                 what
                 shall
                 I
                 say
                 unto
                 them
                 ?
              
               Implying
               that
               it
               was
               necessary
               (
               as
               indeed
               it
               was
               )
               that
               God
               should
               notifie
               himself
               by
               such
               a
               Name
               ,
               as
               would
               distinguish
               him
               from
               all
               the
               Gods
               of
               the
               Heathen
               ,
               that
               is
               ,
               by
               a
               Proper
               and
               Essential
               Name
               .
               Whereupon
               ,
               says
               God
               to
               
                 Moses
                 ,
                 I
                 am
                 that
                 am
                 .
                 Thus
                 shalt
                 thou
                 say
                 unto
                 the
                 children
                 of
                 Israel
                 ,
                 I
                 am
                 hath
                 sent
                 me
                 unto
                 you
                 .
              
            
          
           
             
               XV.
               
            
             
               It
               being
               therefore
               concluded
               ,
               that
               the
               Idea
               of
               God
               must
               be
               lodg'd
               in
               this
               his
               Name
               ;
               let
               us
               now
               consider
               what
               this
               Idea
               of
               God
               is
               which
               is
               there
               lodg'd
               .
               And
               for
               this
               we
               must
               attend
               in
               the
               first
               place
               to
               the
               true
               sense
               and
               signification
               of
               this
               Name
               of
               God
               ,
               
                 I
                 am
                 that
                 am
              
               ,
               or
               ,
               
                 I
                 am
              
               .
               Now
               this
               can
               signifie
               no
               other
               ,
               but
               
                 Being
                 it self
              
               ,
               or
               
                 Vniversal
                 Being
              
               ,
               or
               
                 Being
                 in
                 General
                 ,
                 Being
              
               in
               the
               Abstract
               ,
               without
               any
               restriction
               or
               limitation
               .
               As
               if
               God
               had
               said
               ,
               You
               enquire
               who
               I
               am
               ,
               and
               by
               what
               
               Name
               I
               would
               be
               distinguish'd
               .
               Know
               then
               ,
               that
               ,
               
                 I
                 am
                 he
                 that
                 am
                 ,
                 I
                 am
                 Being
                 it self
                 .
              
               This
               therefore
               must
               express
               the
               Essence
               ,
               and
               consequently
               this
               must
               be
               the
               
                 Formal
                 Conception
              
               and
               Idea
               of
               God.
               
            
          
           
             
               XVI
               .
            
             
               But
               this
               must
               be
               further
               explain'd
               ,
               before
               it
               be
               further
               confirm'd
               .
               In
               order
               to
               which
               ,
               I
               consider
               ,
               that
               as
               ,
               in
               every
               particular
               order
               or
               kind
               of
               Being
               there
               is
               a
               Universal
               Nature
               ,
               under
               which
               all
               singulars
               are
               comprehended
               ,
               and
               whereof
               they
               all
               partake
               :
               as
               for
               instance
               ,
               there
               is
               the
               Nature
               or
               Essence
               of
               a
               Circle
               or
               Triangle
               in
               common
               ,
               as
               well
               as
               this
               or
               that
               particular
               Circle
               or
               Triangle
               .
               So
               in
               Beings
               consider'd
               as
               Beings
               ,
               there
               is
               Being
               in
               general
               ,
               Universal
               Being
               ,
               Being
               it self
               ,
               or
               the
               Essence
               of
               Being
               ,
               as
               well
               as
               this
               or
               that
               Being
               in
               particular
               .
            
          
           
             
               XVII
               .
            
             
               Again
               I
               consider
               ,
               that
               all
               other
               Universals
               or
               Abstract
               Essences
               are
               really
               distinct
               from
               ,
               and
               exist
               out
               of
               those
               singulars
               whose
               Essences
               they
               
               are
               .
               This
               must
               of
               necessity
               be
               allow'd
               ,
               whatever
               the
               Peripatetics
               remonstrate
               to
               the
               contrary
               .
               Things
               must
               exist
               in
               Idea
               before
               they
               do
               in
               Nature
               ,
               otherwise
               't
               will
               be
               impossible
               to
               give
               an
               intelligible
               account
               of
               the
               stability
               of
               Science
               ,
               and
               of
               propositions
               of
               Eternal
               Truth
               .
               But
               this
               I
               have
               already
               demonstrated
               in
               my
               *
               
                 Metaphysical
                 Essay
              
               ,
               and
               shall
               have
               an
               occasion
               further
               to
               discourse
               of
               it
               when
               I
               come
               to
               treat
               of
               the
               Omniscience
               of
               God.
               Here
               therefore
               supposing
               it
               ,
               I
               say
               ,
               That
               as
               all
               other
               Universals
               or
               Abstract
               Essences
               are
               really
               distinct
               from
               ,
               and
               exist
               out
               of
               those
               Singulars
               whose
               Essences
               they
               are
               ;
               so
               in
               like
               manner
               there
               is
               Being
               it self
               ,
               or
               the
               Essence
               of
               Being
               ,
               really
               distinct
               ,
               and
               separately
               existing
               from
               all
               particular
               Beings
               .
            
          
           
             
               XVIII
               .
            
             
               And
               now
               that
               the
               Essence
               and
               Idea
               of
               God
               does
               consist
               in
               this
               
                 Being
                 it self
              
               ,
               or
               this
               Essence
               of
               Being
               ,
               will
               be
               further
               confirm'd
               from
               this
               Consideration
               ,
               That
               as
               all
               other
               Universal
               Natures
               or
               Essences
               are
               nothing
               
               else
               (
               as
               I
               have
               already
               elsewhere
               ,
               
               and
               shall
               hereafter
               again
               prove
               )
               but
               the
               Intellect
               of
               God
               ,
               which
               as
               variously
               imitable
               ,
               or
               participable
               ,
               exhibits
               all
               the
               general
               Orders
               and
               Natures
               of
               things
               ;
               so
               this
               Being
               it self
               ,
               or
               this
               Essence
               of
               Being
               ,
               what
               can
               it
               be
               else
               ,
               but
               the
               very
               Essence
               of
               God
               ,
               containing
               in
               it
               the
               whole
               Plenitude
               and
               Possibility
               of
               Being
               ,
               all
               that
               is
               ,
               or
               can
               be
               ?
            
          
           
             
               XIX
               .
            
             
               And
               that
               this
               is
               the
               true
               Idea
               and
               Essence
               of
               God
               ,
               to
               be
               Being
               it self
               ,
               is
               further
               plain
               ,
               because
               't
               is
               the
               first
               conceivable
               in
               God.
               For
               the
               proof
               of
               this
               ,
               That
               it
               is
               the
               first
               conceivable
               in
               God
               ,
               I
               might
               appeal
               to
               experience
               .
               For
               ,
               let
               any
               Comtemplative
               Person
               try
               whether
               this
               be
               not
               the
               first
               thing
               he
               conceives
               when
               he
               hears
               the
               Name
               of
               God.
               But
               I
               demonstrate
               it
               thus
               .
               The
               first
               thing
               which
               is
               conceivable
               in
               God
               ,
               must
               be
               the
               first
               thing
               that
               can
               absolutely
               be
               conceiv'd
               .
               But
               Being
               it self
               is
               the
               first
               thing
               that
               can
               absolutely
               be
               conceiv'd
               .
               Therefore
               Being
               it
               
               self
               is
               the
               first
               thing
               which
               is
               conceivable
               in
               God.
               
            
          
           
             
               XX.
               
            
             
               The
               Assumption
               ,
               I
               suppose
               ,
               will
               pass
               unquestion'd
               with
               all
               .
               For
               what
               can
               we
               possibly
               conceive
               before
               Being
               it self
               ?
               The
               Proposition
               I
               prove
               thus
               .
               God
               is
               the
               first
               ;
               or
               ,
               there
               is
               nothing
               before
               God
               And
               therefore
               the
               first
               thing
               which
               is
               conceivable
               in
               God
               ,
               must
               be
               the
               first
               thing
               that
               can
               absolutely
               be
               conceiv'd
               .
               Otherwise
               there
               would
               be
               something
               before
               God
               ,
               which
               is
               against
               the
               supposition
               .
               The
               conclusion
               therefore
               follows
               ,
               That
               Being
               it self
               is
               the
               first
               thing
               which
               is
               conceivable
               in
               God
               ;
               and
               consequently
               ,
               that
               the
               true
               Idea
               God
               ,
               is
               Being
               it self
               ;
               which
               was
               the
               thing
               to
               be
               proved
               .
            
          
           
             
               The
               Vse
               of
               this
               to
               Devotion
               .
            
             
               IF
               then
               God
               be
               
                 Being
                 it self
              
               ,
               there
               is
               Infinite
               reason
               why
               we
               should
               Love
               ,
               Fear
               ,
               Reverence
               ,
               and
               Adore
               him
               .
               For
               what
               an
               
                 inlarged
                 ,
                 indeterminate
                 ,
                 transcendental
                 ,
                 universalized
              
               
               thing
               is
               Being
               it self
               !
               There
               is
               a
               vast
               Amplitude
               in
               the
               degrees
               of
               particular
               Beings
               ,
               and
               inconceivable
               almost
               is
               the
               disproportion
               between
               an
               intelligence
               of
               the
               highest
               order
               ,
               and
               a
               peice
               of
               
                 dead
                 impoverish'd
              
               matter
               .
               But
               what
               is
               this
               to
               the
               disproportion
               between
               the
               highest
               particular
               Being
               ,
               nay
               all
               the
               particular
               Beings
               that
               are
               or
               can
               be
               ,
               and
               
                 Being
                 it self
              
               ?
               This
               is
               that
               which
               
                 truely
                 is
              
               ,
               all
               other
               things
               are
               but
               shadows
               and
               phantasms
               .
               Being
               it self
               is
               its
               own
               Basis
               and
               Foundation
               ,
               the
               
                 great
                 contrariety
              
               to
               nothing
               ,
               the
               steddy
               and
               inmost
               support
               and
               establishment
               of
               all
               things
               that
               
                 have
                 Being
              
               ,
               and
               the
               fountain
               of
               all
               that
               can
               be
               .
               'T
               is
               an
               Ocean
               without
               a
               Shore
               ,
               a
               depth
               without
               a
               bottom
               .
               In
               short
               ,
               't
               is
               such
               an
               
                 immense
                 Amplitude
              
               as
               a
               Man
               cannot
               duly
               think
               of
               without
               the
               profoundest
               impressions
               of
               awe
               and
               reverence
               ,
               humility
               and
               self-annihilation
               ,
               love
               and
               wonder
               ,
               fear
               and
               great
               joy
               .
            
          
           
             
             
               The
               Aspiration
               .
            
             
               O
               Thou
               whose
               Name
               is
               Iehovah
               ,
               who
               art
               the
               very
               Essence
               of
               Being
               ,
               who
               art
               Being
               it self
               ,
               how
               can
               I
               ever
               sufficiently
               Love
               ,
               Fear
               ,
               Reverence
               and
               Adore
               thee
               !
               Thou
               art
               above
               all
               the
               Affections
               of
               my
               Heart
               ,
               all
               the
               motions
               of
               my
               Will
               ,
               yea
               and
               all
               the
               conceptions
               of
               my
               Vnderstanding
               .
               No
               sooner
               do
               I
               begin
               to
               think
               of
               thee
               ,
               but
               I
               am
               plunged
               beyond
               my
               depth
               ,
               my
               thoughts
               are
               all
               swallow'd
               up
               and
               overwhelm'd
               in
               their
               first
               Approach
               to
               thy
               Essence
               ,
               and
               I
               shall
               sooner
               lose
               my self
               than
               find
               thee
               .
            
             
               O
               
                 dreadful
                 Excellence
              
               ,
               I
               tremble
               to
               think
               of
               thy
               Essence
               ,
               my
               soul
               turns
               her self
               from
               thee
               ,
               She
               cannot
               look
               forward
               ,
               She
               pants
               ,
               She
               burns
               ,
               She
               languishes
               ,
               is
               beaten
               back
               with
               the
               light
               of
               thy
               Glories
               ,
               and
               returns
               to
               the
               familiarity
               of
               her
               own
               Darkness
               ,
               not
               because
               She
               chuses
               it
               ,
               but
               because
               She
               is
               Weary
               .
            
             
             
               O
               soveraign
               greatness
               ,
               how
               am
               I
               impoverish'd
               ,
               how
               am
               I
               contracted
               ,
               how
               am
               I
               annihilated
               in
               thy
               Presence
               .
               Thou
               only
               art
               ,
               I
               am
               not
               ,
               Thou
               art
               all
               ,
               I
               am
               nothing
               .
               But
               't
               is
               well
               ,
               O
               my
               God
               ,
               that
               I
               am
               nothing
               ,
               so
               thou
               art
               all
               ;
               't
               is
               well
               I
               am
               not
               in
               my self
               ,
               so
               I
               am
               in
               thee
               .
            
             
               O
               
                 Being
                 it self
              
               ,
               't
               is
               in
               thee
               that
               I
               
                 live
                 ,
                 move
              
               ,
               and
               
                 have
                 my
                 being
              
               .
               Out
               of
               thee
               I
               am
               nothing
               .
               I
               have
               nothing
               ,
               I
               can
               do
               nothing
               .
               I
               am
               but
               little
               and
               inconsiderable
               with
               thee
               ,
               and
               what
               then
               should
               I
               be
               without
               thee
               ?
               To
               thee
               therefore
               I
               devote
               and
               dedicate
               my
               whole
               self
               ,
               for
               I
               am
               wholly
               thine
               .
               I
               will
               ever
               live
               to
               thee
               ,
               since
               I
               must
               ever
               live
               in
               thee
               .
               And
               oh
               let
               my
               Beloved
               be
               ever
               Mine
               ,
               as
               I
               am
               ,
               and
               ever
               will
               be
               His.
               Amen
               .
            
          
        
         
           
           
             Contemplation
             II.
             That
             God
             is
             a
             Being
             absolutely
             Perfect
             ,
             proved
             from
             the
             Preceding
             general
             Idea
             of
             God.
             
          
           
             
               I.
               
            
             
               FRom
               the
               Essences
               of
               things
               slow
               all
               their
               Attributes
               and
               Perfections
               .
               Having
               therefore
               in
               the
               preceding
               Contemplation
               fix'd
               the
               Essence
               and
               Idea
               of
               God
               in
               Being
               it self
               ,
               I
               shall
               now
               in
               the
               first
               place
               hence
               deduce
               that
               he
               is
               a
               Being
               absolutely
               perfect
               .
               This
               has
               been
               hitherto
               taken
               for
               the
               very
               formal
               conception
               and
               Idea
               of
               God
               ,
               and
               accordingly
               has
               been
               made
               the
               ultimate
               ground
               and
               foundation
               to
               prove
               all
               his
               other
               Perfections
               ,
               but
               has
               rather
               been
               supposed
               than
               proved
               it self
               .
               But
               now
               I
               make
               this
               the
               
                 first
                 general
                 Attribute
              
               of
               God
               ,
               
               to
               be
               a
               Being
               absolutely
               Perfect
               :
               The
               proof
               and
               deduction
               of
               which
               from
               his
               Idea
               is
               the
               concern
               of
               the
               present
               Contemplation
               .
            
          
           
             
               II.
               
            
             
               Let
               us
               therefore
               reassume
               the
               Idea
               of
               God
               ,
               which
               if
               we
               attend
               to
               ,
               we
               shall
               discern
               that
               absolute
               perfection
               is
               vertually
               involv'd
               in
               it
               ,
               and
               consequently
               that
               God
               is
               a
               Being
               absolutely
               Perfect
               .
               The
               Idea
               of
               God
               ,
               as
               we
               have
               shewn
               ,
               is
               Being
               it self
               .
               Now
               I
               consider
               in
               the
               first
               place
               that
               Being
               it self
               contains
               in
               it
               
                 all
                 the
                 degrees
              
               of
               Being
               ,
               and
               consequently
               
                 all
                 possible
                 Perfection
              
               .
               The
               Argument
               in
               form
               runs
               thus
               .
               Whatever
               has
               all
               the
               degrees
               of
               Being
               has
               all
               Perfection
               .
            
             
               But
               Being
               it self
               has
               all
               the
               degrees
               of
               Being
               .
            
             
               Therefore
               Being
               it self
               has
               all
               Perfection
               .
            
          
           
             
               III.
               
            
             
               The
               proof
               of
               the
               first
               proposition
               will
               depend
               upon
               this
               ,
               that
               Perfection
               is
               nothing
               else
               but
               degree
               of
               Being
               .
               If
               this
               be
               once
               made
               out
               ,
               
               then
               it
               plainly
               follows
               that
               whatever
               has
               all
               the
               degrees
               of
               Being
               has
               all
               Perfection
               .
               Now
               to
               prove
               that
               Perfection
               is
               nothing
               else
               but
               degree
               of
               Being
               ,
               I
               consider
               first
               that
               all
               Perfection
               is
               by
               Addition
               .
               For
               the
               more
               Perfect
               any
               thing
               is
               ,
               the
               more
               it
               has
               .
               But
               now
               all
               Addition
               is
               by
               the
               Accession
               of
               something
               that
               
                 really
                 is
              
               .
               For
               nothing
               ,
               though
               never
               so
               often
               repeated
               ,
               will
               add
               nothing
               .
               And
               therefore
               Perfection
               is
               nothing
               else
               but
               a
               further
               degree
               of
               Being
               .
            
          
           
             
               IV.
               
            
             
               This
               I
               confirm
               by
               considering
               further
               that
               every
               thing
               is
               perfect
               just
               so
               far
               as
               it
               is
               ,
               and
               according
               to
               the
               mode
               of
               Being
               ,
               so
               is
               the
               mode
               of
               perfection
               .
               Thus
               vertue
               is
               no
               otherwise
               the
               perfection
               of
               a
               Man
               than
               as
               he
               is
               vertuous
               ,
               nor
               strength
               than
               as
               he
               is
               strong
               .
               And
               so
               in
               all
               other
               instances
               according
               as
               any
               thing
               is
               ,
               so
               is
               its
               Perfection
               .
               And
               so
               on
               the
               contrary
               ,
               all
               imperfection
               is
               want
               of
               Being
               ,
               and
               every
               thing
               is
               just
               so
               far
               imperfect
               as
               it
               
               
                 is
                 not
              
               ,
               some
               way
               or
               other
               .
               Now
               if
               every
               thing
               be
               so
               far
               perfect
               or
               imperfect
               respectively
               as
               it
               either
               is
               ,
               or
               
                 is
                 not
              
               ,
               then
               it
               clearly
               follows
               that
               perfection
               it self
               is
               nothing
               else
               but
               degree
               of
               Being
               .
            
          
           
             
               V.
               
            
             
               Again
               I
               consider
               ,
               that
               't
               is
               impossible
               that
               perfection
               should
               be
               any
               thing
               else
               but
               degree
               of
               Being
               .
               For
               there
               is
               nothing
               in
               the
               world
               but
               Being
               .
               If
               therefore
               one
               thing
               be
               more
               perfect
               than
               another
               ,
               it
               must
               be
               ,
               it
               can
               be
               for
               no
               other
               reason
               but
               because
               it
               has
               more
               degrees
               of
               Being
               ,
               there
               not
               being
               any
               thing
               else
               whereby
               it
               may
               exceed
               .
               For
               I
               think
               the
               case
               is
               here
               as
               in
               Numbers
               .
               One
               number
               excceds
               another
               not
               by
               any
               vertue
               or
               quality
               of
               another
               kind
               ,
               but
               only
               by
               the
               multiplication
               of
               the
               
                 same
                 units
              
               .
               And
               so
               one
               Being
               exceeds
               ,
               or
               is
               more
               perfect
               than
               another
               ,
               not
               by
               any
               thing
               which
               is
               not
               Being
               ,
               but
               only
               by
               having
               more
               units
               or
               degrees
               of
               Being
               .
               Bare
               ,
               meer
               Being
               is
               as
               't
               were
               an
               unit
               ,
               the
               lowest
               perfection
               ;
               and
               
               the
               only
               way
               to
               make
               it
               more
               perfect
               is
               multiplication
               ,
               by
               adding
               to
               it
               more
               of
               the
               same
               units
               .
               And
               consequently
               perfection
               is
               nothing
               else
               but
               degree
               of
               Being
               .
            
          
           
             
               VI.
               
            
             
               This
               Proposition
               being
               sufficiently
               clear'd
               ,
               that
               Perfection
               is
               nothing
               else
               but
               a
               Degree
               of
               Being
               ,
               and
               consequently
               the
               other
               ,
               that
               whatever
               has
               all
               the
               degrees
               of
               Being
               has
               all
               Perfection
               ;
               let
               us
               now
               consider
               whether
               Being
               it self
               has
               all
               the
               Degrees
               of
               Being
               .
               That
               it
               has
               so
               ,
               will
               thus
               appear
               :
               Being
               it self
               is
               indeterminate
               in
               being
               ,
               and
               consequently
               has
               all
               the
               degrees
               of
               Being
               .
               The
               Argument
               reduced
               to
               Form
               is
               this
               :
               Whatever
               is
               indeterminate
               in
               being
               has
               all
               the
               Degrees
               of
               Being
               .
            
             
               But
               Being
               it self
               is
               indeterminate
               in
               being
               :
               Therefore
               Being
               it self
               has
               all
               the
               degrees
               of
               Being
               .
            
          
           
             
               VII
               .
            
             
               And
               first
               ,
               that
               whatever
               is
               indeterminate
               in
               being
               has
               all
               the
               degrees
               of
               Being
               is
               certain
               ,
               for
               the
               whole
               Power
               and
               Plenitude
               of
               Being
               can
               be
               
               but
               indeterminate
               or
               infinite
               ,
               there
               is
               nothing
               beyond
               that
               ,
               and
               therefore
               that
               which
               is
               indeterminate
               in
               being
               ,
               is
               adequate
               to
               the
               whole
               Power
               and
               Plenitude
               of
               Being
               ;
               and
               consequently
               has
               all
               the
               Degrees
               of
               Being
               .
            
          
           
             
               VIII
               .
            
             
               And
               now
               that
               Being
               it self
               is
               indeterminate
               in
               being
               is
               as
               certain
               .
               For
               what
               should
               bound
               it
               .
               Nothing
               can
               be
               bounded
               but
               by
               something
               that
               is
               before
               it
               :
               Which
               I
               thus
               demonstrate
               .
               To
               bound
               or
               limit
               a
               thing
               is
               to
               give
               it
               such
               a
               definite
               portion
               of
               Being
               and
               no
               more
               .
               Now
               to
               give
               such
               a
               definite
               portion
               of
               Being
               and
               no
               more
               ,
               implies
               giving
               of
               Being
               Simply
               ,
               and
               that
               is
               the
               same
               as
               to
               be
               a
               Cause
               ,
               and
               every
               Cause
               is
               before
               the
               effect
               ,
               and
               consequently
               nothing
               can
               be
               bounded
               but
               by
               something
               that
               is
               before
               it
               .
               But
               now
               what
               is
               before
               Being
               it self
               ?
               Being
               it self
               is
               the
               first
               thing
               that
               can
               be
               conceiv'd
               :
               And
               therefore
               as
               that
               which
               is
               First
               in
               any
               kind
               ,
               cannot
               be
               bounded
               by
               any
               thing
               in
               that
               
               kind
               ,
               so
               Being
               it self
               ,
               which
               is
               
                 Absolutely
                 First
              
               ,
               cannot
               be
               bounded
               by
               any
               thing
               at
               all
               ,
               because
               't
               is
               before
               all
               things
               .
               Indeed
               this
               or
               that
               particular
               Being
               may
               well
               be
               bounded
               ,
               because
               it
               partakes
               so
               much
               and
               no
               more
               of
               Being
               it self
               ,
               or
               the
               Essence
               of
               Being
               .
               But
               Being
               it self
               having
               nothing
               before
               it
               from
               whence
               it
               might
               receive
               limits
               ,
               must
               of
               necessity
               be
               unlimited
               in
               being
               ,
               and
               consequently
               have
               all
               the
               Degrees
               of
               Being
               .
            
          
           
             
               IX
               .
            
             
               And
               that
               Being
               it self
               has
               all
               the
               Degrees
               of
               Being
               ,
               I
               further
               deduce
               from
               this
               Consideration
               ;
               All
               Absolute
               and
               Universal
               Natures
               or
               Essences
               ,
               have
               all
               the
               Perfection
               of
               their
               respective
               Orders
               and
               Kinds
               .
               And
               it
               cannot
               be
               otherwise
               ,
               since
               they
               are
               abstracted
               from
               particular
               Subjects
               ,
               whose
               deficiency
               in
               receiving
               is
               the
               ground
               of
               all
               that
               defect
               and
               imperfection
               which
               is
               in
               all
               Concrete
               Entities
               .
               Thus
               this
               or
               that
               particular
               Musical
               Composition
               ,
               or
               this
               or
               that
               particular
               Vertuous
               
               Man
               ,
               are
               of
               a
               limited
               excellence
               ,
               because
               they
               partake
               of
               Harmony
               and
               Vertue
               to
               such
               a
               certain
               Measure
               .
               But
               now
               suppose
               Harmony
               it self
               ,
               or
               Vertue
               it self
               ,
               should
               exist
               Separately
               in
               the
               very
               Essence
               ,
               they
               would
               necessarily
               have
               all
               the
               possible
               degrees
               of
               Harmony
               and
               Vertue
               .
               And
               accordingly
               't
               is
               as
               reasonable
               to
               conclude
               that
               Being
               it self
               has
               all
               the
               degrees
               of
               Being
               .
               Whence
               it
               follows
               ,
               that
               Being
               it self
               has
               all
               Perfection
               ,
               and
               consequently
               that
               God
               ,
               who
               is
               Being
               it self
               ,
               is
               Absolutely
               perfect
               .
            
          
           
             
               X.
               
            
             
               Now
               if
               to
               this
               it
               be
               Objected
               ,
               That
               those
               things
               which
               
                 only
                 are
              
               ,
               are
               the
               most
               imperfect
               ,
               and
               that
               therefore
               Being
               it self
               is
               most
               imperfect
               ;
               and
               that
               therefore
               if
               God
               be
               Being
               it self
               ,
               he
               will
               be
               so
               far
               from
               being
               Absolutely
               Perfect
               ,
               that
               he
               will
               be
               the
               most
               imperfect
               Being
               of
               any
               .
               I
               answer
               ,
               That
               if
               those
               things
               which
               only
               are
               ,
               were
               therefore
               imperfect
               because
               of
               the
               imperfection
               of
               
                 Being
                 Absolutely
              
               ,
               as
               the
               Objection
               
               supposes
               ,
               the
               Consequence
               would
               then
               be
               as
               is
               objected
               .
               But
               they
               are
               therefore
               only
               imperfect
               ,
               because
               they
               partake
               of
               Absolute
               Being
               ,
               according
               to
               its
               most
               imperfect
               degree
               ,
               which
               is
               only
               to
               exist
               .
               They
               are
               not
               therefore
               imperfect
               as
               they
               are
               ,
               but
               as
               they
               
                 are
                 not
              
               .
               As
               they
               are
               they
               are
               Perfect
               ,
               for
               to
               be
               is
               to
               be
               so
               far
               Perfect
               ,
               and
               to
               be
               Absolutely
               is
               to
               be
               Absolutely
               Perfect
               .
               God
               therefore
               who
               Absolutely
               is
               ,
               is
               Absolutely
               Perfect
               .
            
          
           
             
               XI
               .
            
             
               The
               same
               Conclusion
               I
               further
               demonstrate
               by
               this
               Order
               or
               Reasoning
               :
               That
               must
               needs
               be
               Absolutely
               Perfect
               which
               has
               no
               imperfection
               :
               All
               imperfection
               is
               want
               of
               Being
               ,
               and
               therefore
               that
               must
               needs
               have
               no
               imperfection
               which
               is
               utterly
               removed
               from
               not
               being
               ,
               and
               that
               must
               needs
               be
               utterly
               removed
               from
               not
               being
               which
               has
               all
               Being
               ,
               and
               that
               must
               needs
               have
               all
               Being
               ,
               which
               is
               Being
               it self
               ;
               and
               therefore
               that
               which
               is
               Being
               it self
               must
               needs
               be
               absolutely
               Perfect
               ;
               
               God
               therefore
               who
               is
               Being
               it self
               ,
               is
               also
               an
               absolutely
               Perfect
               Being
               .
               Which
               was
               the
               Proposition
               to
               be
               proved
               .
            
          
           
             
               The
               Vse
               of
               this
               to
               Devotion
               .
            
             
               IF
               then
               Perfection
               be
               only
               degree
               of
               Being
               ,
               and
               if
               God
               be
               Infinite
               in
               Being
               because
               being
               it self
               ,
               and
               consequently
               has
               all
               the
               degrees
               of
               Being
               ,
               and
               consequently
               all
               Perfections
               ,
               it
               will
               hence
               follow
               ,
               that
               we
               own
               and
               acknowledge
               this
               absolute
               Perfection
               of
               his
               by
               a
               suitable
               exercise
               of
               all
               our
               Powers
               and
               Faculties
               .
               For
               this
               is
               but
               strict
               Justice
               .
               And
               that
               therefore
               we
               contemplate
               his
               Superlative
               Excellence
               with
               the
               deepest
               Awe
               ,
               Reverence
               ,
               and
               Admiration
               ;
               that
               we
               love
               and
               desire
               him
               with
               the
               full
               bent
               and
               spring
               of
               our
               Souls
               ;
               that
               we
               fix
               and
               concenter
               upon
               him
               all
               our
               Passions
               and
               Affections
               ;
               that
               we
               make
               him
               our
               end
               and
               center
               ,
               the
               center
               of
               our
               desires
               ,
               and
               the
               end
               of
               our
               actions
               ;
               that
               we
               despise
               our selves
               and
               the
               
               whole
               Creation
               in
               comparison
               of
               him
               ;
               and
               that
               lastly
               we
               so
               study
               to
               please
               this
               absolutely
               Perfect
               Being
               ,
               that
               we
               may
               at
               last
               be
               admitted
               to
               the
               glorious
               communications
               of
               his
               Infinite
               Perfections
               .
            
          
           
             
               The
               Aspiration
               .
            
             
               
                 MY
                 Lord
                 and
                 my
                 God
              
               ,
               with
               what
               awful
               apprehensions
               do
               I
               contemplate
               thy
               Perfections
               !
               how
               am
               I
               struck
               ,
               dazled
               ,
               and
               confounded
               with
               the
               light
               of
               thy
               Glories
               !
               Thy
               Being
               standeth
               like
               the
               
                 strong
                 Mountains
              
               ,
               and
               thy
               Perfections
               are
               like
               the
               
                 great
                 deep
              
               .
               How
               can
               I
               think
               of
               thee
               without
               wonder
               and
               astonishment
               ,
               and
               how
               can
               I
               think
               of
               any
               thing
               else
               but
               thee
               !
            
             
               O
               thou
               Circle
               of
               Excellency
               ,
               thou
               endless
               Orb
               of
               Perfection
               ,
               where
               shall
               I
               begin
               to
               love
               thee
               ?
               Thou
               art
               
                 altogether
                 Lovely
              
               ;
               oh
               that
               I
               were
               also
               altogether
               Love.
               My
               God
               ,
               I
               desire
               nothing
               but
               to
               love
               thee
               ,
               and
               to
               be
               loved
               by
               thee
               .
               
                 Thou
                 art
                 all
                 Fair
                 ,
                 my
                 Love
                 ,
                 there
                 is
                 no
                 spot
                 in
                 thee
                 .
              
               My
               beloved
               is
               
               Light
               ,
               and
               in
               him
               is
               
                 no
                 Darkness
                 at
                 all
                 ;
                 Let
                 him
                 therefore
                 kiss
                 me
                 with
                 the
                 kisses
                 of
                 his
                 mouth
                 ,
                 for
                 his
                 love
                 is
                 better
                 than
                 wine
                 .
              
            
             
               My
               Great
               God
               ,
               how
               do
               I
               despise
               my self
               and
               the
               whole
               Creation
               when
               I
               once
               think
               upon
               thee
               !
               
                 Whom
                 have
                 I
                 in
                 Heaven
                 but
                 thee
                 ,
                 and
                 there
                 is
                 none
                 upon
                 Earth
                 that
                 I
                 desire
                 in
                 comparison
                 of
                 thee
                 .
              
               Thou
               alone
               dost
               so
               fill
               my
               Thoughts
               ,
               so
               ravish
               my
               Affections
               ,
               that
               I
               can
               contemplate
               nothing
               but
               thee
               ,
               I
               can
               admire
               nothing
               but
               thee
               ,
               and
               I
               can
               love
               nothing
               but
               thee
               .
               Nor
               do
               I
               think
               my
               Soul
               straiten'd
               in
               being
               confined
               to
               thee
               ,
               for
               thou
               ,
               O
               my
               God
               art
               All.
               
            
             
               O
               my
               God
               ,
               
               
                 I
                 have
                 lookt
                 for
                 thee
                 in
                 holiness
                 ,
                 that
                 I
                 might
                 behold
                 this
                 thy
                 power
                 and
                 thy
                 glory
                 .
              
               I
               can
               now
               see
               it
               but
               in
               a
               
                 Glass
                 darkly
              
               ,
               but
               thou
               hast
               told
               us
               that
               those
               who
               are
               
                 pure
                 in
                 heart
              
               shall
               hereafter
               see
               thee
               
                 face
                 to
                 face
              
               .
               Grant
               therefore
               I
               may
               so
               
                 love
                 fear
              
               ,
               and
               serve
               thee
               here
               ,
               that
               I
               may
               behold
               thee
               ,
               and
               enjoy
               thee
               ,
               
                 as
                 thou
                 art
              
               in
               thy
               Infinite
               Self
               ,
               for
               ever
               hereafter
               .
               Amen
               .
            
          
        
         
           
           
             Contemplation
             III.
             That
             therefore
             all
             the
             Perfections
             of
             particular
             Beings
             exist
             in
             God
             ,
             and
             that
             after
             a
             more
             excellent
             manner
             than
             they
             do
             in
             particular
             Beings
             themselves
             .
          
           
             
               I.
               
            
             
               IN
               the
               preceeding
               Contemplations
               it
               has
               been
               shewn
               ,
               that
               the
               Essence
               and
               Idea
               of
               God
               consists
               in
               Being
               it self
               ,
               and
               that
               therefore
               God
               is
               a
               Being
               absolutely
               Perfect
               .
               I
               now
               further
               consider
               ,
               that
               from
               the
               same
               ground
               it
               may
               be
               concluded
               ,
               that
               all
               the
               Perfections
               of
               particular
               Beings
               exist
               in
               God
               ,
               and
               that
               after
               a
               more
               excellent
               manner
               than
               they
               do
               in
               particular
               Beings
               themselves
               .
               And
               first
               that
               all
               the
               Perfections
               of
               particular
               Beings
               do
               exist
               in
               God.
               
            
          
           
             
             
               II.
               
            
             
               This
               I
               collect
               thus
               from
               the
               Idea
               of
               God.
               If
               Being
               it self
               be
               therefore
               absolutely
               Perfect
               because
               it
               has
               all
               the
               degrees
               of
               Being
               ,
               as
               has
               been
               proved
               ,
               then
               by
               the
               same
               proportion
               it
               plainly
               follows
               ,
               that
               if
               Being
               it self
               has
               all
               the
               degrees
               of
               Being
               that
               are
               in
               all
               particular
               Beings
               ,
               it
               must
               have
               all
               the
               Perfection
               that
               is
               in
               all
               particular
               Beings
               .
               This
               consequence
               I
               say
               is
               undeniable
               ,
               because
               Perfection
               is
               nothing
               else
               but
               degree
               of
               Being
               .
               And
               that
               Being
               it self
               has
               all
               the
               degrees
               of
               Being
               that
               are
               in
               all
               particular
               Beings
               ,
               might
               be
               sufficiently
               concluded
               from
               this
               ,
               That
               it
               has
               all
               the
               degrees
               of
               Being
               Simply
               and
               Absolutely
               ;
               which
               was
               proved
               before
               .
               But
               I
               further
               infer
               it
               thus
               :
            
          
           
             
               III.
               
            
             
               Being
               it self
               is
               the
               cause
               of
               all
               particular
               Beings
               ,
               for
               all
               particular
               Beings
               are
               what
               they
               are
               by
               partaking
               of
               Being
               it self
               :
               And
               if
               Being
               it self
               be
               the
               cause
               of
               all
               particular
               Beings
               ,
               then
               it
               must
               be
               also
               
               the
               cause
               of
               all
               the
               degrees
               of
               Being
               that
               are
               in
               particular
               Beings
               ,
               for
               these
               can
               no
               more
               rise
               up
               into
               act
               from
               themselves
               ,
               than
               the
               particular
               Beings
               themselves
               can
               .
               And
               if
               Being
               it self
               be
               the
               cause
               of
               all
               the
               degrees
               of
               Being
               that
               are
               in
               particular
               Beings
               ,
               then
               it
               must
               have
               in
               it self
               all
               those
               degrees
               ;
               for
               nothing
               can
               communicate
               what
               it
               has
               not
               .
               The
               short
               is
               ,
               Whatever
               is
               in
               the
               effect
               must
               pre-exist
               some
               way
               or
               other
               in
               that
               cause
               upon
               which
               it
               
                 wholly
                 depends
              
               .
               But
               now
               if
               Being
               it self
               be
               the
               cause
               of
               all
               the
               degrees
               of
               Being
               that
               are
               in
               particular
               Beings
               ,
               then
               particular
               Beings
               
                 wholly
                 depend
              
               upon
               Being
               it self
               ;
               and
               consequently
               whatever
               Perfection
               is
               in
               particular
               Beings
               ,
               must
               exist
               in
               Being
               it self
               ,
               which
               was
               the
               first
               proposition
               to
               be
               proved
               .
            
          
           
             
               IV.
               
            
             
               The
               next
               is
               ,
               That
               the
               Perfections
               of
               particular
               Beings
               do
               exist
               in
               God
               after
               a
               more
               excellent
               manner
               than
               they
               do
               in
               the
               particular
               Beings
               themselves
               .
               For
               the
               Prerogative
               of
               
               God
               above
               his
               Creatures
               does
               not
               consist
               meerly
               in
               this
               ,
               That
               there
               are
               more
               Perfections
               in
               God
               than
               he
               ever
               did
               ,
               or
               will
               ,
               or
               can
               communicate
               to
               his
               Creatures
               ,
               but
               that
               he
               has
               also
               those
               very
               Perfections
               which
               they
               have
               in
               a
               more
               eminent
               manner
               .
            
          
           
             
               V.
               
            
             
               There
               is
               indeed
               a
               great
               deal
               of
               Perfection
               and
               Beauty
               in
               the
               World
               ,
               enough
               to
               affect
               the
               Curious
               with
               the
               greatest
               Pleasure
               ,
               and
               the
               Religious
               with
               the
               greatest
               Devotion
               .
               And
               therefore
               St.
               Austin
               discoursing
               upon
               that
               place
               of
               St.
               Paul
               to
               the
               Romans
               ,
               
               where
               the
               Gentiles
               are
               said
               to
               know
               God
               ,
               but
               yet
               not
               to
               glorifie
               him
               as
               God
               ;
               
                 Whence
                 could
                 they
                 know
                 him
              
               ?
               says
               he
               ,
               
                 From
                 the
                 things
                 which
                 he
                 has
                 made
                 ?
                 For
                 do
                 but
                 ask
                 the
                 Beauty
                 of
                 the
                 Sea
                 ,
                 ask
                 the
                 Beauty
                 of
                 the
                 dilated
                 and
                 diffused
                 Air
                 ,
                 ask
                 the
                 Beauty
                 of
                 the
                 Heavens
                 ,
                 ask
                 the
                 Order
                 of
                 the
                 Stars
                 ,
                 ask
                 the
                 Sun
                 clarifying
                 the
                 Day
                 with
                 his
                 Brightness
                 ,
                 ask
                 the
                 Moon
                 tempering
                 the
                 darkness
                 of
                 the
                 following
                 Night
                 with
                 her
                 Splendor
                 ,
                 
                 ask
                 the
                 Animals
                 which
                 move
                 in
                 the
                 Waters
                 ,
                 on
                 the
                 Earth
                 ,
                 and
                 in
                 the
                 Air.
                 The
                 Souls
                 which
                 lie
                 hid
                 ,
                 the
                 Bodies
                 that
                 are
                 perspicuous
                 ,
                 the
                 visible
                 things
                 that
                 are
                 to
                 be
                 govern'd
                 ,
                 and
                 the
                 invisible
                 Governors
                 ;
                 Ask
                 all
                 these
                 ,
                 they
                 will
                 all
                 of
                 them
                 give
                 Answer
                 ,
                 Behold
                 ,
                 look
                 upon
                 us
                 ,
                 we
                 are
                 Fair.
                 Their
                 Beauty
                 is
                 their
                 Confession
                 .
                 Who
                 made
                 these
                 Mutable
                 Fairs
                 ,
                 but
                 the
                 Immutable
                 Fair
                 ?
              
               But
               he
               that
               would
               be
               more
               sensibly
               affected
               with
               the
               Beauty
               of
               the
               Universe
               ,
               let
               him
               consult
               that
               excellent
               Draught
               which
               the
               Roman
               Orator
               has
               given
               of
               it
               ,
               
               which
               I
               take
               to
               be
               as
               fine
               a
               Description
               as
               ever
               was
               made
               ,
               either
               by
               his
               ,
               or
               any
               other
               Pen.
               
            
          
           
             
               VI.
               
            
             
               And
               't
               is
               highly
               reasonable
               ,
               that
               there
               should
               be
               a
               great
               deal
               of
               Beauty
               in
               the
               Creation
               ,
               since
               the
               World
               was
               made
               by
               him
               who
               is
               Being
               it self
               ,
               and
               consequently
               Beauty
               it self
               ,
               and
               who
               must
               needs
               imprint
               his
               
                 own
                 likeness
              
               upon
               the
               things
               which
               he
               has
               made
               .
               For
               if
               God
               must
               have
               all
               the
               Perfections
               which
               are
               in
               the
               
               Creature
               ,
               then
               God
               can
               communicate
               no
               other
               Perfections
               to
               the
               Creature
               than
               what
               he
               has
               himself
               ,
               (
               he
               himself
               having
               all
               )
               and
               consequently
               the
               Creature
               must
               partake
               of
               the
               likeness
               of
               God.
               And
               therefore
               it
               may
               be
               said
               ,
               That
               God
               made
               not
               only
               Man
               ,
               but
               the
               whole
               World
               ,
               in
               a
               larger
               sense
               ,
               after
               his
               own
               Image
               :
               and
               as
               Art
               imitates
               Nature
               ,
               so
               Nature
               imitates
               God.
               The
               short
               is
               ,
               If
               God
               has
               All
               of
               the
               Creature
               ,
               then
               the
               Creature
               must
               have
               something
               of
               God
               ,
               and
               therefore
               must
               in
               some
               degree
               resemble
               him
               .
               And
               says
               Plato
               in
               his
               Timaeus
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 He
                 would
                 have
                 all
                 things
                 come
                 as
                 nigh
                 himself
                 as
                 might
                 be
                 .
              
               And
               to
               the
               same
               effect
               Aquinas
               ,
               
               
                 Res
                 omnes
                 Creatae
                 sunt
                 quaedam
                 imagines
                 primi
                 Agentis
                 ;
                 All
                 craated
                 things
                 are
                 certain
                 Images
                 of
                 the
                 first
                 Agent
                 .
              
            
          
           
             
               VII
               .
            
             
               But
               tho'
               Nature
               imitates
               God
               ,
               yet
               it
               happens
               here
               ,
               as
               in
               most
               other
               imitations
               ,
               the
               Extract
               comes
               far
               short
               of
               the
               Original
               .
               God
               does
               
               not
               only
               excel
               the
               Creatures
               in
               having
               degrees
               of
               Being
               ,
               which
               he
               will
               not
               ,
               cannot
               communicate
               to
               them
               ,
               but
               also
               in
               having
               their
               Perfections
               in
               a
               more
               excellent
               manner
               than
               they
               have
               themselves
               .
               Thus
               that
               Beauty
               which
               charms
               the
               Eyes
               of
               the
               Amorous
               ,
               exists
               more
               excellently
               in
               God
               than
               in
               the
               sweetest
               Face
               which
               they
               admire
               .
               And
               that
               Harmony
               which
               dissolves
               the
               Soul
               into
               Raptures
               and
               Extasies
               ,
               has
               a
               much
               more
               perfect
               Existence
               in
               God
               than
               in
               the
               most
               agreeable
               Sounds
               that
               can
               possibly
               conspire
               together
               .
               The
               Creature
               is
               very
               unlike
               God
               ,
               even
               where
               it
               resembles
               him
               ,
               and
               accordingly
               the
               Scripture
               sometimes
               makes
               mention
               of
               a
               likeness
               that
               is
               between
               God
               and
               his
               Creatures
               ,
               as
               when
               it
               says
               ,
               
               
                 Let
                 us
                 make
                 man
                 after
                 our
                 own
                 likeness
                 .
              
               Again
               at
               another
               time
               it
               utterly
               disowns
               it
               ,
               as
               when
               it
               says
               ,
               
                 To
                 whom
                 then
                 will
                 ye
                 liken
                 God
                 ,
                 or
                 what
                 likeness
                 will
                 ye
                 compare
                 unto
                 him
                 ?
              
               
            
          
           
             
             
               VIII
               .
            
             
               And
               that
               things
               should
               thus
               fall
               short
               of
               God
               ,
               even
               in
               that
               very
               respect
               wherein
               they
               resemble
               him
               ,
               is
               no
               more
               than
               what
               Reason
               will
               conclude
               necessary
               .
               For
               God
               being
               the
               very
               Essence
               of
               Being
               ,
               or
               Being
               it self
               ,
               and
               therefore
               indeterminate
               in
               Being
               ,
               and
               therefore
               also
               in
               Perfection
               ,
               it
               follows
               that
               he
               has
               not
               only
               all
               Kinds
               of
               Perfection
               ,
               but
               that
               every
               Kind
               of
               Perfection
               which
               he
               has
               must
               needs
               be
               as
               excellent
               as
               is
               possible
               in
               that
               Kind
               .
               Thus
               for
               instance
               ,
               The
               Beauty
               that
               is
               in
               God
               must
               be
               as
               perfect
               as
               't
               is
               possible
               for
               
                 Beauty
                 to
                 be
              
               ,
               and
               so
               the
               Harmony
               that
               is
               in
               God
               must
               be
               as
               perfect
               as
               't
               is
               possible
               for
               
                 Harmony
                 to
                 be
              
               .
               That
               is
               in
               other
               words
               ,
               The
               Beauty
               which
               is
               in
               God
               must
               be
               
                 Beauty
                 it self
              
               ,
               and
               the
               Harmony
               which
               is
               in
               God
               must
               be
               
                 Harmony
                 it self
              
               .
            
          
           
             
               IX
               .
            
             
               But
               now
               't
               is
               impossible
               that
               things
               should
               exist
               in
               the
               Creature
               after
               such
               a
               rate
               as
               this
               .
               As
               they
               are
               not
               Being
               it self
               ,
               but
               Particular
               Beings
               ,
               so
               
               every
               Perfection
               that
               is
               in
               them
               is
               not
               that
               
                 Perfection
                 it self
              
               ,
               in
               the
               Abstract
               ,
               but
               only
               
                 Particular
                 ,
                 Derivative
              
               and
               Concrete
               .
               They
               are
               Beautiful
               and
               Harmonical
               ,
               but
               not
               Beauty
               it self
               ,
               not
               Harmony
               it self
               .
               
                 Beauty
                 it self
              
               can
               no
               more
               be
               Communicated
               to
               the
               Creature
               than
               
                 Being
                 it self
              
               can
               .
               All
               the
               Essences
               and
               Abstract
               Natures
               of
               things
               are
               in
               God
               ,
               or
               rather
               the
               very
               same
               with
               God
               (
               as
               I
               shall
               shew
               when
               I
               consider
               the
               Omniscience
               of
               God
               )
               and
               they
               are
               but
               One
               ,
               they
               cannot
               be
               Communicated
               ,
               or
               Multiplied
               .
               Their
               Images
               indeed
               may
               ,
               but
               they
               themselves
               cannot
               ,
               for
               they
               are
               the
               same
               with
               God.
               There
               may
               be
               many
               Beautifuls
               ,
               or
               Particular
               Beauties
               ,
               but
               there
               can
               be
               but
               one
               Beauty
               it self
               .
            
          
           
             
               X.
               
            
             
               The
               Beauty
               therefore
               that
               is
               in
               the
               Creature
               is
               only
               a
               slender
               Shadow
               or
               Reflection
               of
               that
               Beauty
               it self
               which
               is
               in
               God
               ,
               who
               is
               the
               Idea
               or
               Essence
               of
               Beauty
               .
               And
               as
               it
               is
               Derivative
               from
               it
               ,
               so
               it
               exists
               continually
               by
               it
               ,
               and
               in
               it
               ,
               and
               is
               every
               
               way
               as
               much
               depending
               upon
               it
               as
               the
               Reflexion
               in
               the
               Glass
               is
               upon
               the
               Face
               whose
               Reflexion
               it
               is
               .
               And
               as
               Beauty
               has
               a
               more
               excellent
               way
               of
               existence
               in
               the
               Face
               it self
               ,
               than
               in
               the
               Glass
               ,
               so
               has
               it
               a
               far
               more
               perfect
               way
               of
               subsisting
               in
               God
               than
               in
               any
               Face
               or
               thing
               whatsoever
               .
               For
               all
               things
               are
               Reflections
               from
               him
               ,
               and
               the
               whole
               Creation
               is
               but
               as
               't
               were
               one
               great
               Mirrour
               or
               Glass
               of
               the
               Divinity
               .
            
          
           
             
               XI
               .
            
             
               I
               end
               this
               Contemplation
               with
               a
               very
               remarkable
               passage
               to
               this
               purpose
               out
               of
               St.
               Austin
               .
               
               Tu
               ergo
               Domine
               fecisti
               ea
               qui
               pulcher
               es
               ,
               pulchra
               sunt
               enim
               .
               Qui
               bonus
               es
               ,
               bona
               sunt
               enim
               .
               Qui
               es
               ,
               sunt
               enim
               .
               Nec
               ita
               pulchra
               sunt
               ,
               nec
               ita
               bona
               sunt
               ,
               nec
               ita
               sunt
               sicut
               tu
               Conditor
               eorum
               ,
               cui
               Comparata
               ,
               nec
               pulchra
               sunt
               ,
               nec
               bona
               sunt
               ,
               nec
               sunt
               .
               
                 Thou
                 therefore
                 O
                 Lord
                 hast
                 made
                 these
                 things
                 ,
                 who
                 art
                 fair
                 ,
                 for
                 they
                 are
                 fair
                 .
                 Who
                 art
                 good
                 ,
                 for
                 they
                 are
                 good
                 .
                 Who
                 Art
                 ,
                 for
                 they
                 are
                 .
                 But
                 neither
                 are
                 they
                 so
                 fair
                 ,
                 neither
                 are
                 they
                 so
                 good
                 ,
                 
                 neither
                 are
                 they
                 so
                 as
                 Thou
                 their
                 Maker
                 ,
                 in
                 Comparison
                 of
                 whom
                 ,
                 they
                 are
                 neither
                 fair
                 ,
                 nor
                 good
                 ,
                 nor
                 are
                 they
                 at
                 all
                 .
              
            
          
           
             
               The
               Vse
               of
               this
               to
               Devotion
               .
            
             
               THis
               may
               be
               very
               much
               improv'd
               to
               the
               advantage
               of
               Devotion
               .
               For
               the
               great
               Let
               to
               Devotion
               is
               our
               Love
               of
               Particular
               and
               Sensible
               good
               .
               'T
               is
               a
               Charge
               that
               may
               be
               fasten'd
               upon
               the
               best
               of
               us
               all
               ,
               more
               or
               less
               ,
               that
               we
               are
               
                 Lovers
                 of
                 Pleasure
                 more
                 than
                 Lovers
                 of
                 God.
              
               And
               the
               Love
               of
               Pleasure
               Naturally
               alienates
               us
               from
               the
               Love
               of
               God.
               And
               therefore
               says
               St.
               Iohn
               ,
               
               
                 Love
                 not
                 the
                 world
                 ,
                 neither
                 the
                 things
                 that
                 are
                 in
                 the
                 world
                 .
              
               And
               to
               shew
               the
               great
               inconsistency
               that
               is
               between
               the
               Love
               of
               the
               World
               and
               the
               Love
               of
               God
               ,
               he
               further
               tells
               us
               ,
               
                 If
                 any
                 man
                 love
                 the
                 world
                 ,
                 the
                 love
                 of
                 the
                 Father
                 is
                 not
                 in
                 him
                 .
              
               But
               now
               if
               we
               could
               be
               but
               once
               perswaded
               that
               all
               the
               Perfections
               of
               Particular
               Beings
               exist
               in
               
               God
               ,
               and
               not
               only
               so
               ,
               but
               after
               a
               more
               excellent
               manner
               than
               they
               do
               in
               Particular
               Beings
               themselves
               ,
               we
               should
               certainly
               be
               very
               much
               taken
               off
               from
               the
               love
               of
               Particular
               and
               Sensible
               good
               ;
               we
               should
               not
               be
               such
               gross
               Idolaters
               as
               we
               are
               in
               adoring
               Created
               Beauty
               ,
               but
               should
               adhere
               to
               God
               with
               more
               Unity
               and
               intireness
               of
               Affection
               .
               Sure
               I
               am
               that
               there
               is
               great
               Reason
               we
               should
               do
               so
               ,
               when
               we
               consider
               ,
               that
               let
               the
               good
               of
               the
               Creature
               be
               never
               so
               Charming
               ,
               the
               very
               same
               we
               may
               find
               in
               God
               with
               greater
               Perfection
               .
               We
               can
               propose
               nothing
               to
               our selves
               in
               the
               Creature
               ,
               but
               what
               God
               has
               more
               perfectly
               and
               more
               abundantly
               .
               To
               what
               purpose
               then
               should
               we
               go
               off
               from
               him
               ,
               since
               Change
               it self
               can
               give
               us
               no
               variety
               ,
               and
               we
               can
               only
               Court
               a
               
                 New
                 Object
              
               ,
               not
               find
               a
               
                 New
                 Happiness
              
               .
            
          
           
             
             
               The
               Aspiration
               .
            
             
               NO
               ,
               
                 My
                 Fair
                 Delight
              
               ,
               I
               will
               never
               be
               drawn
               off
               from
               the
               Love
               of
               thee
               by
               the
               Charms
               of
               any
               of
               thy
               Creatures
               .
               Thou
               art
               not
               only
               infinitely
               more
               excellent
               than
               they
               ,
               but
               hast
               their
               very
               excellencies
               in
               a
               more
               perfect
               manner
               than
               they
               have
               or
               can
               have
               .
               What
               Temptation
               then
               can
               I
               have
               to
               leave
               thee
               ?
               No
               ,
               O
               my
               Fairest
               ,
               I
               want
               Temptation
               to
               recommend
               my
               Love
               to
               thee
               .
               'T
               is
               too
               easie
               and
               too
               cheap
               a
               fidelity
               to
               adhere
               to
               thee
               ,
               My
               first
               Love
               ,
               when
               by
               Changing
               I
               can
               gain
               no
               more
               .
            
             
               Thou
               ,
               O
               Soveraign
               Fair
               ,
               hast
               adorn'd
               thy
               Creation
               with
               a
               Tincture
               of
               thy
               Brightness
               ,
               thou
               hast
               shin'd
               upon
               it
               with
               the
               light
               of
               thy
               Divine
               Glory
               ,
               and
               hast
               pour'd
               forth
               thy
               Beauty
               upon
               all
               thy
               Works
               .
               But
               they
               are
               not
               Fair
               as
               Thou
               art
               Fair
               ,
               their
               Beauty
               is
               not
               as
               Thy
               Beauty
               .
               
               Thou
               art
               Fairer
               ,
               O
               my
               
               God
               ,
               than
               the
               Children
               of
               Men
               ,
               or
               the
               Orders
               of
               Angels
               ,
               and
               the
               Arrows
               of
               thy
               Love
               are
               Sharper
               than
               theirs
               .
               They
               are
               indeed
               ,
               
               My
               God
               ,
               
                 thy
                 Arrows
                 are
                 very
                 Sharp
              
               ,
               and
               were
               we
               not
               too
               securely
               fenc'd
               about
               with
               our
               thick
               Houses
               of
               Clay
               ,
               would
               wound
               us
               deeper
               than
               the
               Keenest
               Charms
               of
               any
               Created
               Beauties
               .
               But
               these
               every
               day
               Wound
               us
               ,
               while
               we
               stand
               proof
               against
               thy
               Divine
               Artillery
               ,
               because
               these
               are
               Sensible
               ,
               and
               thine
               only
               Intelligible
               ,
               these
               are
               visible
               to
               our
               Eyes
               ,
               thine
               only
               to
               our
               Minds
               ,
               which
               we
               seldome
               convert
               to
               the
               Contemplation
               of
               thy
               Beauties
               .
            
             
               But
               ,
               O
               thou
               Infinite
               Fair
               ,
               did
               we
               but
               once
               
                 taste
                 and
                 see
              
               ,
               did
               we
               but
               Contemplate
               thy
               Original
               Beauty
               ,
               as
               we
               do
               those
               faint
               Images
               of
               it
               that
               are
               reflected
               up
               and
               down
               among
               our
               fellow
               Creatures
               ,
               as
               thy
               Charms
               infinitely
               exceed
               theirs
               ,
               so
               would
               our
               Love
               to
               thee
               be
               
                 Wonderful
                 ,
                 passing
                 the
                 Love
                 of
                 Women
                 .
              
            
          
        
         
           
           
             Contemplation
             IV.
             Of
             the
             Attributes
             of
             God
             in
             general
             ;
             particularly
             of
             the
             Vnity
             of
             God
             :
             which
             is
             proved
             from
             his
             Idea
             .
          
           
             
               I.
               
            
             
               COncerning
               the
               Attributes
               of
               God
               in
               general
               ,
               I
               have
               no
               more
               to
               offer
               than
               what
               is
               commonly
               taught
               in
               the
               Schools
               ;
               from
               which
               I
               find
               no
               reason
               to
               vary
               ,
               and
               of
               which
               this
               I
               think
               is
               the
               summ
               and
               substance
               ,
               first
               ,
               That
               the
               Essence
               of
               God
               is
               in
               it self
               ,
               one
               only
               general
               ,
               simple
               and
               intire
               Perfection
               ,
               and
               that
               therefore
               the
               Divine
               Attributes
               are
               not
               to
               be
               consider'd
               as
               Accidents
               really
               distinct
               from
               the
               Divine
               Essence
               ,
               and
               if
               not
               from
               the
               Divine
               Essence
               ,
               then
               not
               from
               themselves
               neither
               .
            
          
           
             
             
               II.
               
            
             
               But
               however
               ,
               Secondly
               ,
               Since
               this
               Divine
               Essence
               which
               in
               it self
               is
               one
               and
               the
               same
               general
               Perfection
               ,
               does
               exert
               and
               display
               it self
               variously
               in
               its
               Operations
               ,
               by
               reason
               of
               the
               Diversity
               of
               Objects
               ,
               the
               Attributes
               of
               God
               are
               by
               us
               conceiv'd
               distinctly
               .
               Not
               that
               they
               are
               so
               in
               respect
               of
               God
               ,
               with
               whom
               they
               are
               really
               one
               and
               the
               same
               ,
               and
               consequently
               so
               also
               among
               themselves
               ,
               but
               only
               with
               respect
               to
               our
               manner
               of
               conception
               .
            
          
           
             
               III.
               
            
             
               For
               ,
               Thirdly
               ,
               The
               Essence
               of
               God
               displays
               it self
               variously
               (
               as
               was
               observ'd
               before
               )
               according
               to
               the
               diversity
               of
               Objects
               .
               But
               now
               the
               narrowness
               of
               our
               Faculties
               will
               not
               permit
               us
               to
               represent
               such
               a
               various
               and
               manifold
               display
               of
               Perfection
               in
               one
               ,
               simple
               and
               adequate
               conception
               .
               We
               are
               fain
               therefore
               to
               supply
               this
               defect
               ,
               by
               framing
               several
               inadequate
               conceptions
               ,
               whereby
               we
               represent
               God
               partially
               and
               imperfectly
               ;
               and
               which
               we
               found
               
               upon
               his
               different
               Operations
               ;
               every
               one
               of
               which
               is
               conceiv'd
               as
               proceeding
               from
               a
               different
               Perfection
               in
               God
               ,
               corresponding
               to
               that
               particular
               Operation
               .
            
          
           
             
               IV.
               
            
             
               Now
               tho'
               this
               diversity
               be
               not
               real
               with
               respect
               to
               God
               ,
               who
               is
               one
               and
               the
               same
               Nature
               ,
               without
               composition
               or
               complication
               of
               Being
               ,
               but
               only
               with
               respect
               to
               variety
               of
               Objects
               and
               Modes
               of
               Operation
               ,
               yet
               this
               is
               a
               sufficient
               ground
               for
               distinct
               conceptions
               ;
               every
               one
               of
               which
               may
               admit
               of
               a
               peculiar
               definition
               or
               explication
               .
               The
               summ
               is
               ,
               The
               Attributes
               of
               God
               are
               all
               one
               and
               the
               same
               as
               to
               the
               
                 thing
                 signifi'd
              
               ,
               but
               not
               as
               to
               the
               manner
               of
               signification
               .
               Or
               ,
               to
               word
               it
               more
               Scholastically
               ,
               they
               may
               be
               mutually
               affirm'd
               of
               one
               another
               
                 in
                 sensu
                 identico
              
               ,
               but
               not
               
                 in
                 sensu
                 formali
              
               .
               And
               thus
               must
               we
               be
               contented
               to
               think
               and
               talk
               of
               God
               while
               we
               see
               him
               here
               in
               a
               Glass
               darkly
               ,
               till
               he
               shall
               reveal
               himself
               to
               us
               more
               perfectly
               ,
               and
               we
               shall
               see
               him
               as
               he
               is
               ,
               
               and
               know
               him
               as
               we
               our selves
               are
               known
               .
            
          
           
             
               V.
               
            
             
               This
               being
               premised
               concerning
               the
               Attributes
               of
               God
               in
               general
               ,
               I
               proceed
               now
               to
               Contemplate
               some
               of
               those
               particular
               Attributes
               of
               his
               ,
               which
               may
               derive
               the
               greatest
               influence
               upon
               our
               Piety
               and
               Devotion
               .
               And
               among
               these
               ,
               I
               first
               consider
               the
               Vnity
               of
               God
               ,
               by
               which
               I
               understand
               not
               a
               Generical
               ,
               or
               Specifical
               ,
               but
               a
               
                 Numerical
                 Vnity
              
               ,
               in
               opposition
               to
               Plurality
               or
               Multiplication
               .
               That
               is
               ,
               That
               there
               is
               One
               ,
               and
               but
               One
               Onely
               God.
               
            
          
           
             
               VI.
               
            
             
               The
               Vnity
               of
               God
               has
               been
               ever
               more
               question'd
               than
               his
               Existence
               ,
               and
               there
               have
               always
               been
               more
               Polytheists
               than
               Atheists
               .
               But
               for
               my
               part
               ,
               I
               should
               sooner
               be
               an
               Atheist
               than
               a
               Polytheist
               ,
               for
               I
               think
               it
               a
               greater
               absurdity
               ,
               that
               there
               should
               be
               more
               Gods
               than
               one
               ,
               than
               that
               there
               should
               be
               none
               at
               all
               .
               And
               I
               can't
               imagine
               how
               such
               a
               wretched
               absurdity
               as
               Polytheism
               
               should
               ever
               obtain
               so
               much
               as
               it
               has
               both
               in
               the
               Gentile
               and
               Christian
               World
               ,
               since
               without
               the
               assistance
               of
               any
               other
               considerations
               ,
               it
               may
               abundantly
               be
               refuted
               and
               concluded
               impossible
               from
               the
               very
               Idea
               and
               Formal
               conception
               of
               God.
               
            
          
           
             
               VII
               .
            
             
               The
               Idea
               of
               God
               ,
               is
               Being
               it self
               ,
               and
               Being
               it self
               can
               be
               but
               One
               ;
               which
               I
               thus
               demonstrate
               .
               Whatsoever
               is
               Infinite
               in
               Being
               ,
               can
               be
               but
               One
               ,
               but
               Being
               it self
               is
               Infinite
               in
               Being
               ;
               therefore
               Being
               it self
               can
               be
               but
               One.
               That
               Being
               it self
               is
               Infinite
               in
               Being
               ,
               we
               have
               prov'd
               in
               the
               Second
               Contemplation
               .
               The
               Proposition
               ,
               That
               whatsoever
               is
               Infinite
               in
               Being
               can
               be
               but
               One
               ,
               is
               plain
               .
               For
               if
               there
               were
               more
               Infinites
               ,
               one
               must
               be
               distinguish'd
               from
               another
               ,
               otherwise
               they
               could
               not
               be
               more
               :
               for
               not
               to
               be
               distinguish'd
               ,
               is
               to
               be
               the
               same
               .
               And
               if
               one
               must
               be
               distinguish'd
               from
               another
               ,
               then
               one
               must
               have
               some
               degree
               of
               Being
               which
               the
               other
               has
               not
               ;
               For
               by
               what
               else
               can
               any
               thing
               be
               distinguish'd
               ?
               
               And
               if
               one
               must
               have
               some
               degree
               of
               Being
               ,
               which
               the
               other
               has
               not
               ,
               then
               to
               every
               one
               of
               these
               supposed
               Infinites
               ,
               some
               degree
               of
               Being
               must
               be
               wanting
               namely
               ,
               that
               whereby
               they
               are
               destinguish'd
               .
               And
               if
               so
               ,
               then
               none
               of
               them
               would
               be
               infinite
               in
               Being
               .
               Therefore
               Plurality
               of
               Infinites
               in
               Being
               ,
               is
               a
               contradictious
               self
               inconsistant
               Notion
               ,
               and
               such
               as
               cannot
               be
               admitted
               by
               any
               person
               that
               knows
               what
               he
               affirms
               .
            
          
           
             
               VIII
               .
            
             
               But
               further
               ,
               Being
               it self
               has
               all
               the
               degrees
               of
               Being
               ,
               as
               all
               other
               Abstract
               and
               universal
               Natures
               have
               all
               the
               perfection
               of
               their
               respective
               Orders
               .
               But
               now
               what
               has
               all
               the
               degrees
               of
               Being
               cannot
               possibly
               be
               multiplied
               .
               For
               't
               is
               a
               flat
               contradiction
               that
               more
               than
               one
               should
               have
               all
               the
               degrees
               of
               Being
               .
               Indeed
               it
               may
               be
               communicated
               ,
               and
               there
               may
               result
               as
               many
               Particular
               and
               Derivative
               Beings
               ,
               as
               Being
               it self
               is
               capable
               of
               being
               Participated
               .
               But
               it
               cannot
               be
               multiplied
               ,
               because
               it
               has
               all
               the
               degrees
               
               of
               Being
               .
               And
               thus
               't
               is
               in
               all
               other
               Abstract
               Essences
               ,
               they
               may
               be
               Communicated
               ,
               but
               they
               can't
               be
               multiplied
               .
               Thus
               there
               may
               be
               many
               Particular
               Beauties
               by
               the
               various
               participation
               of
               Beauty
               it self
               .
               But
               suppose
               Beauty
               it self
               to
               exist
               ,
               it
               could
               not
               be
               multiplied
               ;
               there
               can
               be
               but
               one
               Beauty
               it self
               ,
               because
               it
               has
               all
               the
               degrees
               of
               Perfection
               belonging
               to
               its
               Nature
               .
               And
               beyond
               all
               there
               is
               nothing
               .
            
          
           
             
               IX
               .
            
             
               For
               to
               him
               that
               would
               add
               another
               Beauty
               it self
               ,
               I
               would
               propose
               this
               Question
               .
               Has
               this
               superadded
               Beauty
               all
               the
               Perfection
               of
               the
               first
               ,
               or
               has
               it
               not
               ?
               If
               not
               ,
               then
               't
               is
               not
               Beauty
               it self
               ,
               for
               that
               is
               supposed
               to
               have
               all
               the
               Perfection
               belonging
               to
               Beauty
               .
               If
               it
               has
               ,
               then
               't
               is
               the
               very
               same
               with
               the
               other
               ,
               and
               consequently
               't
               is
               impossible
               there
               should
               be
               any
               more
               than
               one
               Beauty
               it self
               .
               And
               why
               is
               the
               multiplication
               of
               Individuals
               impossible
               ,
               but
               only
               for
               this
               reason
               ,
               because
               every
               Individual
               has
               all
               the
               
               Perfection
               belonging
               to
               
                 that
                 Individuated
                 Nature
              
               .
               Which
               therefore
               does
               not
               admit
               of
               Plurality
               or
               Multiplication
               .
               And
               consequently
               Being
               it self
               having
               as
               much
               all
               the
               degrees
               of
               Being
               as
               any
               Individual
               has
               all
               the
               Perfection
               of
               that
               Individuated
               Nature
               ,
               is
               no
               more
               capable
               of
               Plurality
               or
               Multiplication
               than
               any
               Individual
               is
               .
               There
               is
               therefore
               but
               one
               Being
               it self
               ,
               and
               therefore
               but
               one
               God.
               Which
               was
               the
               thing
               to
               be
               prov'd
               .
            
          
           
             
               The
               use
               of
               this
               to
               Devotion
               .
            
             
               SInce
               then
               there
               can
               be
               but
               one
               God
               ,
               as
               we
               have
               reason
               in
               the
               first
               place
               to
               admire
               and
               adore
               that
               universal
               Perfection
               of
               his
               Nature
               ,
               which
               renders
               him
               uncapable
               of
               multiplication
               ,
               so
               in
               the
               next
               place
               we
               may
               be
               hence
               admonish'd
               how
               reasonable
               it
               is
               that
               we
               should
               rest
               and
               depend
               wholly
               upon
               him
               ,
               disclaiming
               and
               renouncing
               all
               false
               Gods.
               And
               that
               lastly
               ,
               we
               should
               love
               him
               intirely
               and
               undividedly
               ,
               
               with
               all
               our
               Heart
               ,
               Mind
               and
               Strength
               ,
               without
               admitting
               any
               other
               into
               Partnership
               or
               Rivalship
               with
               him
               :
               which
               unity
               and
               intireness
               of
               Devotion
               we
               could
               not
               maintain
               ,
               were
               there
               more
               Gods
               than
               one
               .
               For
               no
               one
               could
               then
               have
               right
               to
               exact
               all
               our
               services
               ,
               nor
               could
               we
               be
               obliged
               ,
               or
               able
               ,
               to
               direct
               all
               our
               services
               to
               any
               one
               of
               them
               .
               And
               much
               less
               could
               we
               do
               so
               to
               all
               ,
               since
               (
               as
               our
               Saviour
               tells
               us
               )
               
                 no
                 man
                 can
                 serve
              
               even
               
                 two
                 masters
              
               .
               Mat.
               6.24
               .
            
          
           
             
               The
               Aspiration
               .
            
             
               O
               Thou
               Mighty
               One-All
               ,
               who
               art
               too
               great
               to
               be
               multiplied
               ,
               and
               yet
               too
               full
               not
               to
               be
               communicated
               ,
               what
               a
               Greatness
               ,
               what
               a
               Fulness
               is
               this
               of
               thine
               !
               O
               
                 Rich
                 Solitude
              
               ,
               how
               unlike
               is
               all
               Created
               Excellence
               to
               thine
               !
               Other
               things
               are
               to
               be
               admired
               for
               their
               Numbers
               ,
               Thou
               for
               thy
               oneness
               and
               singularity
               ,
               they
               glory
               in
               their
               multitudes
               ,
               
               but
               't
               is
               the
               Prerogative
               of
               thy
               Perfection
               to
               be
               Alone
               .
            
             
               In
               thee
               ,
               my
               only
               Centre
               ,
               I
               rest
               ,
               upon
               thee
               I
               wholly
               depend
               ,
               for
               I
               have
               none
               in
               Heaven
               but
               thee
               ,
               and
               none
               upon
               Earth
               in
               comparison
               of
               thee
               .
               I
               utterly
               renounce
               therefore
               all
               absolute
               Power
               and
               Supremacy
               besides
               thine
               ,
               and
               I
               will
               fear
               none
               but
               thee
               ,
               and
               obey
               none
               but
               thee
               .
               Thou
               only
               shalt
               have
               Dominion
               over
               me
               ,
               I
               am
               only
               thine
               ,
               and
               thee
               only
               will
               I
               serve
               .
            
             
               Many
               ,
               O
               God
               ,
               are
               the
               Beauties
               which
               thou
               hast
               made
               ,
               and
               thy
               whole
               Creation
               is
               fill'd
               with
               thy
               Glory
               .
               
               
                 There
                 are
                 threescore
                 Queens
                 ,
                 and
                 fourscore
                 Concubines
                 ,
                 and
                 Virgins
                 without
                 number
              
               ;
               But
               
                 my
                 love
                 ,
                 my
                 undesiled
                 ,
                 is
                 but
                 one
                 .
              
               Take
               then
               to
               thy self
               the
               Empire
               of
               my
               Heart
               .
               For
               all
               that
               deserves
               the
               name
               of
               Love
               there
               shall
               be
               thine
               .
               O
               that
               it
               were
               more
               inlarged
               for
               thy
               reception
               :
               But
               thou
               shalt
               have
               it
               all
               ,
               and
               I
               will
               love
               thee
               with
               my
               whole
               Heart
               ,
               though
               that
               whole
               be
               but
               little
               .
            
             
             
               O
               my
               only
               Delight
               ,
               other
               Gods
               besides
               thee
               ,
               and
               other
               Lords
               besides
               thee
               ,
               have
               often
               usurp'd
               a
               Dominion
               over
               me
               .
               But
               
                 my
                 Heart
                 is
              
               now
               
                 fix'd
                 ,
                 O
                 God
                 ,
                 my
                 Heart
                 is
                 fix'd
                 .
              
               It
               is
               fix'd
               upon
               thee
               ,
               and
               how
               can
               it
               ever
               wander
               out
               of
               the
               Sphere
               of
               thy
               Beauty
               !
               Or
               what
               Beauty
               is
               there
               whose
               influence
               may
               vye
               with
               thine
               ?
               Or
               how
               can
               I
               love
               any
               but
               one
               ,
               when
               that
               one
               ,
               and
               none
               but
               that
               one
               ,
               is
               Infinitely
               Lovely
               .
            
          
        
         
           
           
             Contemplation
             V.
             Of
             the
             Omniscience
             and
             Omnipresence
             of
             God.
             
          
           
             
               I.
               
            
             
               THE
               unity
               of
               God
               I
               have
               demonstrated
               in
               the
               preceding
               Contemplation
               .
               And
               now
               to
               obviate
               a
               scruple
               that
               may
               thence
               arise
               ,
               namely
               ,
               how
               one
               single
               solitary
               Being
               should
               be
               sufficient
               to
               preside
               over
               all
               the
               Motions
               of
               the
               Natural
               ,
               and
               all
               the
               Affairs
               of
               the
               Moral
               World
               ,
               I
               thought
               it
               convenient
               to
               proceed
               next
               to
               some
               of
               those
               Attributes
               ,
               which
               ,
               when
               well
               consider'd
               ,
               will
               make
               it
               plain
               ,
               that
               this
               Being
               ,
               though
               but
               one
               ,
               is
               abundantly
               qualifi'd
               for
               the
               Government
               and
               Management
               of
               the
               whole
               Universe
               .
               And
               among
               these
               ,
               the
               Omniscience
               and
               Omnipresence
               of
               God
               are
               most
               eminent
               and
               conspicuous
               ,
               
               which
               I
               shall
               here
               therefore
               joyntly
               Contemplate
               .
            
          
           
             
               II.
               
            
             
               And
               first
               of
               the
               Omniscience
               of
               God.
               This
               is
               a
               most
               wonderful
               and
               amazing
               Attribute
               ,
               consider
               it
               which
               way
               we
               will
               ,
               for
               it
               denotes
               no
               lesse
               than
               a
               full
               knowledge
               and
               thorough
               comprehension
               of
               all
               the
               things
               that
               either
               are
               ,
               have
               been
               ,
               or
               shall
               be
               .
               But
               in
               the
               way
               that
               I
               shall
               now
               consider
               it
               ,
               't
               will
               appear
               clothed
               with
               peculiar
               Circumstances
               of
               Admiration
               ,
               and
               is
               indeed
               a
               Theme
               more
               sit
               for
               the
               Contemplation
               of
               an
               Angel
               ,
               than
               for
               the
               Pen
               of
               a
               mortal
               Theorist
               .
               Here
               therefore
               I
               must
               beg
               the
               peculiar
               Attention
               of
               my
               Reader
               ,
               and
               above
               all
               the
               peculiar
               assistance
               of
               that
               Spirit
               which
               
                 searcheth
                 all
                 things
                 ,
                 yea
                 ,
                 the
                 Deep
                 things
                 of
                 God.
                 
              
               
            
          
           
             
               III.
               
            
             
               Now
               in
               treating
               of
               God's
               Omniscience
               ,
               I
               shall
               do
               two
               things
               ,
               First
               ,
               prove
               that
               he
               is
               Omniscient
               ,
               Secondly
               ,
               represent
               the
               manner
               of
               his
               Omniscience
               .
               To
               shew
               that
               
               God
               is
               Omniscient
               ,
               I
               must
               first
               consider
               what
               Knowledge
               is
               in
               general
               .
               Now
               this
               I
               define
               to
               be
               in
               short
               ,
               a
               
                 Comprehension
                 of
                 Truth
              
               .
               For
               the
               clearer
               understanding
               of
               which
               ,
               the
               Distinction
               of
               Truth
               must
               be
               attended
               to
               .
               Truth
               then
               is
               either
               of
               the
               Object
               ,
               or
               of
               the
               Subject
               .
               And
               both
               these
               are
               again
               subdivided
               .
               For
               Truth
               of
               the
               Object
               is
               either
               Simple
               ,
               whereby
               a
               Being
               is
               really
               what
               it
               is
               .
               Or
               Complex
               ,
               which
               denotes
               those
               necessary
               Habitudes
               or
               Respects
               ,
               whereby
               one
               thing
               stands
               affected
               toward
               another
               as
               to
               Affirmation
               or
               Negation
               .
               Then
               as
               for
               Truth
               of
               the
               Subject
               ,
               we
               understand
               by
               it
               either
               a
               just
               Conformity
               between
               the
               Understanding
               and
               the
               Object
               ,
               which
               is
               Logical
               Truth
               ,
               or
               between
               the
               Words
               and
               the
               Understanding
               ,
               which
               is
               Moral
               Truth
               or
               Veracity
               .
            
          
           
             
               IV.
               
            
             
               The
               Truth
               with
               which
               we
               are
               here
               concern'd
               ,
               is
               Truth
               of
               the
               Object
               .
               For
               to
               know
               is
               so
               to
               comprehend
               things
               both
               as
               to
               their
               Simple
               
               Natures
               ,
               and
               as
               to
               their
               Habitudes
               and
               Relations
               ,
               as
               to
               Compound
               what
               is
               really
               Compounded
               ,
               and
               to
               Divide
               what
               is
               really
               Divided
               .
               To
               have
               our
               Understandings
               thus
               accommodated
               to
               the
               Respects
               and
               Habitudes
               of
               things
               ,
               is
               Knowledge
               .
               As
               for
               Truth
               of
               the
               Subject
               in
               the
               second
               sense
               ,
               as
               it
               signifies
               a
               Conformity
               between
               the
               Words
               and
               the
               Understanding
               ,
               we
               have
               here
               nothing
               to
               do
               with
               it
               ,
               as
               being
               altogether
               foreign
               to
               our
               present
               purpose
               .
               And
               in
               the
               first
               acceptation
               ,
               as
               it
               signifies
               a
               just
               conformity
               between
               the
               Understanding
               and
               the
               Object
               ,
               't
               is
               but
               another
               word
               for
               Knowledge
               .
               For
               Truth
               of
               the
               Subject
               in
               this
               sense
               is
               the
               conformity
               of
               the
               Mind
               to
               Truth
               of
               the
               Object
               .
               And
               so
               also
               is
               Knowledge
               .
               To
               Know
               therefore
               ,
               is
               to
               think
               of
               things
               conformally
               to
               their
               Simple
               Natures
               and
               Mutual
               Habitudes
               ,
               or
               ,
               as
               I
               first
               defined
               it
               ,
               to
               
                 Comprehend
                 Truth
              
               .
            
          
           
             
             
               V.
               
            
             
               This
               being
               premised
               ,
               That
               Knowledge
               is
               nothing
               else
               but
               a
               Comprehension
               of
               Truth
               ,
               that
               is
               ,
               the
               having
               things
               in
               the
               Mind
               with
               the
               same
               Relations
               of
               Composition
               or
               Divisision
               ,
               as
               they
               stand
               mutually
               affected
               in
               themselves
               ,
               I
               thus
               argue
               :
               That
               Being
               which
               Comprehends
               all
               Truth
               is
               Omniscient
               .
            
             
               But
               God
               Comprehends
               all
               Truth
               .
            
             
               Therefore
               God
               is
               Omniscient
               .
            
             
               The
               first
               Proposition
               is
               plain
               from
               the
               Definition
               of
               Knowledge
               .
               The
               Conclusion
               therefore
               depends
               wholly
               upon
               the
               proof
               of
               the
               Second
               ;
               namely
               ,
               that
               God
               comprehends
               all
               Truth
               .
            
          
           
             
               VI.
               
            
             
               Now
               for
               the
               Demonstration
               of
               this
               Proposition
               ,
               I
               desire
               but
               this
               one
               Postulatum
               ,
               that
               there
               are
               Eternal
               and
               Necessary
               Truths
               ,
               that
               is
               ,
               that
               there
               are
               eternal
               and
               immutable
               Relations
               and
               Habitudes
               of
               things
               toward
               one
               another
               ,
               by
               way
               of
               Affirmation
               or
               Negation
               .
               This
               is
               what
               ,
               I
               suppose
               ,
               any
               body
               will
               give
               
               me
               for
               the
               asking
               ,
               tho
               I
               have
               no
               great
               reason
               to
               be
               over-thankful
               for
               it
               ,
               it
               being
               a
               thing
               so
               very
               unquestionable
               ,
               and
               withal
               a
               Proposition
               of
               this
               unlucky
               Quality
               ,
               that
               't
               is
               as
               much
               establish'd
               by
               the
               Denial
               of
               it
               ,
               as
               by
               the
               Affirming
               it
               .
               For
               should
               any
               Sceptical
               Person
               be
               so
               hardy
               as
               to
               say
               that
               there
               is
               no
               such
               thing
               as
               Eternal
               and
               Necessary
               Truth
               ,
               I
               would
               ask
               him
               this
               Question
               :
               Was
               that
               Proposition
               always
               true
               ,
               or
               was
               it
               not
               ?
               If
               it
               was
               not
               always
               true
               ,
               then
               there
               was
               once
               Eternal
               and
               Necessary
               Truth
               ,
               and
               if
               once
               so
               ;
               then
               ever
               so
               :
               But
               if
               it
               was
               always
               True
               ,
               then
               by
               his
               own
               Confession
               ,
               there
               is
               such
               a
               thing
               as
               Eternal
               and
               Necessary
               Truth
               .
               This
               therefore
               must
               be
               allow'd
               .
            
          
           
             
               VII
               .
            
             
               It
               being
               therefore
               supposed
               that
               there
               are
               Eternal
               and
               Necessary
               Truths
               ,
               the
               next
               Proposition
               that
               I
               shall
               lay
               down
               is
               this
               ,
               that
               the
               simple
               Essences
               of
               things
               must
               be
               also
               Eternal
               and
               Necessary
               .
               For
               the
               proof
               of
               which
               Proposition
               
               I
               consider
               first
               ,
               that
               as
               Truth
               of
               the
               Subject
               depends
               upon
               ,
               and
               necessarily
               supposes
               Truth
               of
               the
               Object
               ,
               so
               Truth
               of
               the
               Object
               Complex
               depends
               upon
               ,
               and
               necessarily
               supposes
               Truth
               of
               the
               Object
               Simple
               :
               That
               is
               in
               other
               Words
               ,
               The
               Habitudes
               and
               Relations
               of
               Simple
               Essences
               ,
               depend
               upon
               and
               necessarily
               suppose
               the
               Reality
               of
               their
               respective
               Simple
               Essences
               .
               As
               therefore
               there
               can
               be
               no
               such
               thing
               as
               Truth
               of
               the
               Subject
               ,
               without
               Truth
               of
               the
               Object
               ,
               to
               which
               it
               may
               be
               conformable
               ;
               so
               neither
               can
               there
               be
               Truth
               of
               the
               Object
               Complex
               without
               Truth
               of
               the
               Object
               Simple
               ,
               that
               is
               ,
               there
               can
               be
               no
               mutual
               Habitudes
               or
               Relations
               of
               things
               as
               to
               Affirmation
               or
               Negation
               ,
               without
               the
               Reality
               of
               the
               things
               themselves
               .
            
          
           
             
               VIII
               .
            
             
               For
               I
               consider
               that
               these
               Habitudes
               and
               Respects
               ,
               as
               to
               Affirmation
               or
               Negation
               ,
               wherein
               consists
               objective
               Truth
               Complex
               ,
               do
               result
               from
               the
               Simple
               Essences
               ,
               and
               
               can
               no
               more
               subsist
               by
               themselves
               than
               any
               other
               relations
               can
               ;
               for
               the
               existence
               of
               which
               the
               Schools
               themselves
               make
               it
               necessary
               that
               they
               have
               their
               subject
               and
               term
               ,
               upon
               the
               Position
               of
               which
               they
               immediately
               result
               ,
               and
               upon
               the
               destruction
               of
               which
               they
               as
               immediately
               cease
               .
               As
               other
               relations
               therefore
               cannot
               subsist
               without
               the
               existence
               of
               subject
               and
               term
               ,
               so
               neither
               can
               these
               habitudes
               as
               to
               Affirmation
               or
               Negation
               ,
               subsist
               without
               the
               real
               existence
               of
               the
               Essences
               themselves
               so
               related
               .
            
          
           
             
               IX
               .
            
             
               But
               this
               perhaps
               will
               be
               better
               illustrated
               by
               a
               particular
               Instance
               .
               Let
               then
               this
               be
               the
               objective
               Truth
               Complex
               ,
               
                 Two
                 Circles
                 touching
                 one
                 another
                 inwardly
                 cannot
                 have
                 the
                 same
                 common
                 Centre
                 .
              
               This
               is
               a
               true
               Proposition
               .
               But
               I
               here
               demand
               ,
               How
               can
               it
               possibly
               have
               this
               certain
               habitude
               of
               Division
               or
               Negation
               ,
               unless
               there
               be
               two
               such
               distinct
               simple
               Essences
               as
               Circle
               and
               Centre
               .
               Certainly
               there
               can
               be
               no
               Reference
               
               or
               Relation
               where
               there
               is
               nothing
               real
               to
               support
               it
               .
            
          
           
             
               X.
               
            
             
               This
               Point
               therefore
               being
               gain'd
               ,
               That
               truth
               of
               the
               Object
               Complex
               depends
               upon
               ,
               and
               necessarily
               supposes
               truth
               of
               the
               Object
               Simple
               ,
               and
               that
               there
               can
               be
               no
               mutual
               habitudes
               or
               relations
               of
               Essences
               ,
               as
               to
               composition
               and
               divisition
               ,
               without
               the
               Simple
               Essences
               themselves
               :
               hence
               it
               will
               necessarily
               follow
               ,
               that
               whensoever
               the
               one
               does
               exist
               ,
               the
               other
               must
               exist
               also
               ;
               and
               consequently
               ,
               if
               the
               one
               be
               Eternal
               ,
               the
               other
               must
               be
               also
               Eternal
               .
               And
               thus
               (
               to
               recur
               to
               the
               former
               Instance
               )
               if
               this
               be
               a
               Proposition
               of
               Eternal
               Truth
               ,
               
                 viz.
                 Two
                 Circles
                 touching
                 one
                 another
                 inwardly
                 cannot
                 have
                 the
                 same
                 common
                 Centre
                 ,
              
               then
               the
               two
               distinct
               Simple
               Essences
               of
               Circle
               and
               Centre
               must
               have
               an
               eternal
               and
               necessary
               existence
               .
               The
               short
               is
               ,
               there
               can
               be
               no
               connexion
               or
               relation
               between
               things
               that
               are
               not
               ,
               or
               that
               do
               not
               exist
               ,
               for
               being
               with
               this
               or
               that
               habitude
               to
               
               another
               thing
               ,
               implies
               
                 simple
                 Being
              
               ,
               and
               for
               one
               thing
               to
               be
               another
               ,
               infers
               and
               supposes
               it
               
                 to
                 be
                 simply
              
               .
               And
               if
               there
               can
               be
               no
               connexion
               or
               relation
               between
               things
               that
               are
               not
               ,
               then
               also
               there
               can
               be
               no
               Eternal
               connexion
               or
               relation
               between
               things
               that
               have
               not
               an
               Eternal
               Existence
               .
               For
               things
               cannot
               be
               related
               before
               they
               are
               .
               But
               there
               are
               such
               Eternal
               habitudes
               and
               relations
               ,
               therefore
               the
               simple
               Essences
               of
               things
               are
               also
               Eternal
               .
               Which
               was
               the
               Proposition
               next
               to
               be
               proved
               .
            
          
           
             
               XI
               .
            
             
               I
               know
               very
               well
               this
               is
               not
               according
               to
               the
               Decrees
               of
               the
               Peripatetic
               School
               ,
               which
               has
               long
               since
               condemn'd
               it
               as
               Heretical
               Doctrine
               ,
               to
               say
               ,
               that
               the
               Essences
               of
               things
               do
               exist
               from
               Eternity
               .
               But
               I
               have
               Meditated
               much
               upon
               these
               things
               ,
               and
               I
               must
               needs
               say
               ,
               that
               I
               think
               it
               a
               very
               certain
               and
               very
               useful
               Theorem
               ,
               and
               that
               't
               is
               utterly
               impossible
               to
               give
               an
               intelligible
               account
               of
               the
               Stability
               of
               Science
               ,
               or
               how
               there
               should
               be
               Propositions
               of
               
               
                 Eternal
                 Truth
              
               ,
               but
               upon
               this
               Hypothesis
               .
               And
               I
               should
               be
               thankful
               to
               any
               of
               the
               
                 Peripatetic
                 Dissenters
              
               who
               would
               undertake
               to
               shew
               me
               how
               there
               may
               .
            
          
           
             
               XII
               .
            
             
               I
               know
               they
               endeavour
               to
               do
               it
               by
               telling
               us
               (
               and
               't
               is
               the
               only
               Plea
               they
               have
               to
               offer
               )
               that
               these
               habitudes
               are
               not
               attributed
               absolutely
               to
               the
               simple
               Essences
               as
               in
               actual
               being
               ,
               but
               only
               Hypothetically
               ,
               that
               whensoever
               they
               shall
               exist
               ,
               they
               shall
               also
               carry
               such
               relations
               to
               one
               another
               .
               There
               is
               ,
               says
               the
               Peripatetic
               ,
               only
               a
               conditional
               connexion
               between
               the
               Subject
               and
               the
               Predicate
               ,
               not
               an
               absolute
               position
               of
               either
               .
               This
               goes
               smoothly
               down
               with
               the
               young
               Scholar
               at
               his
               
                 Logic
                 Lecture
              
               ,
               and
               the
               Tutor
               applauds
               his
               distinction
               ,
               and
               thinks
               he
               has
               thereby
               quitted
               his
               hands
               of
               a
               very
               
                 dangerous
                 Heresie
              
               .
            
          
           
             
               XIII
               .
            
             
               But
               now
               to
               this
               I
               return
               the
               same
               Answer
               (
               for
               I
               need
               give
               no
               other
               )
               that
               I
               have
               in
               my
               
                 Metaphysical
                 Essay
              
               .
               
               First
               ,
               I
               say
               ,
               that
               these
               habitudes
               are
               not
               (
               as
               is
               supposed
               )
               only
               by
               way
               of
               Hypothesis
               ,
               but
               absolutely
               attributed
               to
               the
               simple
               Essences
               ,
               as
               actually
               existing
               .
               For
               ,
               when
               I
               say
               ,
               for
               instance
               ,
               that
               every
               part
               of
               a
               Circle
               is
               equally
               distant
               from
               the
               Centre
               ;
               this
               Proposition
               does
               not
               hang
               in
               suspence
               ,
               then
               to
               be
               actually
               verifi'd
               when
               the
               things
               shall
               exist
               in
               Nature
               ,
               but
               is
               at
               present
               actually
               true
               ,
               as
               actually
               true
               as
               ever
               it
               will
               or
               can
               be
               ;
               and
               consequently
               I
               may
               thence
               infer
               ,
               that
               the
               things
               themselves
               already
               are
               .
               There
               is
               no
               necessity
               ,
               I
               confess
               ,
               they
               should
               exist
               in
               Nature
               ,
               which
               is
               all
               that
               the
               Objection
               proves
               ,
               but
               exist
               they
               must
               .
               For
               of
               nothing
               there
               can
               be
               no
               affection
               .
            
          
           
             
               XIV
               .
            
             
               But
               ,
               Secondly
               ,
               Suppose
               I
               grant
               what
               the
               Objector
               would
               have
               ,
               that
               these
               habitudes
               are
               not
               absolutely
               attributed
               to
               the
               simple
               Essences
               ,
               but
               only
               by
               way
               of
               Hypothesis
               .
               Yet
               I
               don't
               see
               what
               he
               can
               gain
               by
               this
               concession
               .
               For
               certainly
               thus
               
               much
               at
               least
               is
               attributed
               to
               the
               simple
               Essences
               at
               present
               ,
               that
               whensoever
               they
               shall
               exist
               ,
               such
               and
               such
               habitudes
               will
               attend
               them
               .
               I
               say
               ,
               thus
               much
               is
               attributed
               actually
               ,
               and
               at
               present
               .
               But
               now
               let
               any
               Peripatetic
               of
               'em
               all
               tell
               me
               how
               any
               thing
               can
               any
               way
               be
               said
               of
               that
               which
               is
               not
               .
               And
               besides
               ,
               't
               is
               a
               weak
               evasion
               to
               say
               that
               things
               are
               not
               related
               thus
               or
               thus
               as
               actually
               existing
               ,
               but
               only
               conditionally
               ,
               supposing
               their
               existence
               .
               For
               I
               deny
               that
               any
               thing
               can
               be
               any
               way
               related
               that
               does
               
                 not
                 actually
                 exist
              
               .
               And
               't
               is
               as
               good
               as
               a
               contradiction
               to
               say
               otherwise
               .
               When
               therefore
               the
               Peripatetick
               talks
               of
               a
               
                 conditional
                 connexion
              
               between
               the
               Subject
               and
               the
               Predicate
               ,
               and
               that
               neither
               is
               put
               absolutely
               ,
               I
               say
               ,
               that
               the
               connexion
               is
               as
               absolute
               as
               it
               can
               or
               ever
               will
               be
               ,
               and
               that
               a
               non-existing
               subject
               cannot
               have
               any
               Predicate
               ,
               or
               be
               any
               way
               related
               .
               And
               all
               this
               I
               bind
               upon
               him
               by
               a
               principle
               of
               his
               own
               ,
               that
               
                 of
                 nothing
                 there
                 can
                 be
                 no
                 affection
                 .
              
               And
               let
               him
               unwind
               himself
               if
               he
               can
               .
            
          
           
             
             
               XV.
               
            
             
               Having
               thus
               far
               clear'd
               our
               way
               by
               making
               it
               evident
               ,
               that
               the
               simple
               Essences
               of
               things
               are
               Eternal
               .
               The
               next
               thing
               that
               I
               consider
               is
               ,
               that
               since
               they
               are
               not
               Eternal
               in
               their
               
                 Natural
                 subsistencies
              
               ,
               they
               must
               be
               Eternal
               in
               some
               other
               way
               of
               subsisting
               .
               And
               that
               must
               be
               in
               some
               understanding
               ,
               or
               by
               way
               of
               
                 Ideal
                 subsistence
              
               .
            
          
           
             
               XVI
               .
            
             
               For
               there
               are
               but
               two
               conceivable
               ways
               how
               any
               thing
               may
               exist
               ,
               either
               out
               of
               all
               understanding
               ,
               or
               within
               some
               understanding
               .
               If
               therefore
               the
               simple
               Essences
               of
               things
               are
               Eternal
               ,
               but
               not
               out
               of
               all
               understanding
               ,
               it
               remains
               they
               must
               have
               an
               Eternal
               existence
               in
               some
               understanding
               .
               Which
               is
               what
               I
               call
               an
               
                 Ideal
                 subsistence
              
               .
               There
               is
               therefore
               another
               way
               of
               existing
               besides
               that
               in
               
                 Rerum
                 Natura
              
               ,
               namely
               in
               the
               
                 Mundus
                 Archetypus
              
               ,
               or
               the
               Ideal
               World
               ,
               where
               all
               the
               
                 Rationes
                 rerum
              
               ,
               or
               simple
               Essences
               of
               things
               have
               an
               Eternal
               and
               Immutable
               existence
               ,
               
               before
               ever
               they
               enter
               upon
               the
               Stage
               of
               Nature
               .
            
          
           
             
               XVII
               .
            
             
               I
               further
               consider
               ,
               That
               this
               understanding
               wherein
               the
               simple
               Essences
               of
               things
               have
               an
               Eternal
               existence
               ,
               must
               be
               an
               Eternal
               understanding
               .
               For
               an
               Essence
               can
               no
               more
               Eternally
               exist
               in
               a
               Temporary
               understanding
               ,
               than
               a
               Body
               can
               be
               infinitely
               extended
               in
               a
               finite
               space
               .
               Now
               this
               Eternal
               understanding
               can
               be
               no
               other
               than
               the
               understanding
               of
               God.
               The
               simple
               Essences
               of
               things
               therefore
               do
               Eternally
               exist
               in
               the
               understanding
               of
               God.
               
            
          
           
             
               XVIII
               .
            
             
               But
               the
               mode
               of
               this
               must
               be
               further
               explain'd
               .
               For
               it
               being
               an
               unquestion'd
               Truth
               ,
               that
               God
               is
               a
               simple
               and
               uncompounded
               Being
               ;
               and
               consequently
               ,
               that
               there
               is
               nothing
               in
               God
               that
               is
               not
               God
               himself
               :
               as
               the
               Schools
               also
               rightly
               have
               pronounc'd
               ,
               We
               must
               not
               conceive
               these
               simple
               Essences
               as
               accidents
               inhering
               in
               God
               ,
               or
               as
               Beings
               really
               
               distinct
               from
               God
               ,
               this
               not
               comporting
               with
               the
               simplicity
               of
               the
               Divine
               Nature
               .
            
          
           
             
               XIX
               .
            
             
               These
               simple
               Essences
               of
               things
               therefore
               can
               be
               nothing
               else
               but
               the
               Divine
               Essence
               it self
               consider'd
               with
               his
               Connotation
               ,
               as
               variously
               representative
               or
               exhibitive
               of
               things
               ,
               and
               as
               variously
               imitable
               or
               participable
               by
               them
               .
               As
               the
               Divine
               Essence
               is
               thus
               or
               thus
               imitable
               or
               partakeable
               ,
               so
               are
               the
               Essences
               of
               things
               distinguish'd
               specifically
               one
               from
               another
               ;
               and
               according
               to
               the
               multifariousness
               of
               this
               Imitability
               ,
               so
               are
               the
               possibilities
               of
               Being
               .
               From
               the
               degrees
               of
               this
               Imitability
               ,
               are
               the
               orders
               and
               degrees
               of
               Being
               ,
               and
               from
               the
               variety
               of
               it
               ,
               is
               their
               multiplicity
               .
            
          
           
             
               XX.
               
            
             
               The
               simple
               Essences
               of
               things
               ,
               thus
               existing
               in
               the
               Divine
               Essence
               ,
               according
               to
               these
               modes
               of
               Imitability
               and
               Participation
               ,
               are
               what
               we
               are
               taught
               in
               the
               
                 Platonic
                 School
              
               to
               call
               Idea's
               .
               These
               ,
               in
               the
               Language
               
               of
               the
               Divine
               Philosopher
               ,
               are
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 first
                 Intelligibles
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 measures
                 of
                 the
                 things
                 that
                 are
                 ,
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 things
                 that
                 truly
                 are
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Eternal
                 patterns
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 things
                 which
                 are
                 always
                 the
                 same
                 add
                 unchangeable
                 ,
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 things
                 that
                 are
                 not
                 generated
                 ,
                 but
                 are
                 always
              
               ;
               and
               again
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 that
                 were
                 neither
                 generated
                 ,
                 nor
                 will
                 be
                 destroyed
                 .
              
               Concerning
               which
               ,
               thus
               
                 Cicero
                 ,
                 Haec
                 Plato
                 negat
                 signi
                 ,
                 sed
                 semper
                 esse
                 ,
                 &
                 ratione
                 &
                 Intelligentia
                 contineri
                 .
                 These
                 ,
              
               Plato
               
                 denies
                 ever
                 to
                 have
                 been
                 generated
                 ,
                 but
                 that
                 they
                 always
                 are
                 ,
                 and
                 are
                 contain'd
                 in
                 Reason
                 and
                 Intelligence
                 .
              
            
          
           
             
               XXI
               .
            
             
               Further
               ,
               These
               Essences
               of
               things
               ,
               or
               Ideas
               thus
               existing
               in
               God
               ,
               are
               the
               true
               and
               proper
               Objects
               of
               all
               Sciences
               ,
               and
               (
               if
               I
               may
               use
               the
               Apostle's
               expression
               in
               another
               case
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               
                 the
                 pillar
                 and
                 ground
                 of
                 truth
                 .
              
               These
               
               supposed
               ,
               't
               is
               easie
               to
               account
               for
               the
               Stability
               of
               Science
               ,
               and
               for
               Propositions
               of
               Eternal
               Truth
               ,
               but
               without
               them
               't
               is
               absolutely
               impossible
               .
               For
               all
               things
               in
               their
               Natural
               Subsistencies
               are
               Temporary
               ,
               Flux
               ,
               Mutable
               and
               Corruptible
               ,
               and
               what
               is
               so
               can
               never
               stand
               under
               Eternal
               and
               Immutable
               relations
               .
            
          
           
             
               XXII
               .
            
             
               Further
               ,
               These
               Essences
               are
               the
               
                 Specifical
                 Models
              
               and
               Platforms
               of
               all
               the
               things
               that
               are
               in
               this
               Ectypal
               World.
               According
               to
               these
               Eternal
               Exemplars
               were
               they
               made
               ;
               and
               as
               is
               their
               Conformity
               to
               these
               Measures
               ,
               so
               is
               their
               Perfection
               .
               For
               't
               is
               impossible
               that
               God
               should
               make
               a
               World
               with
               Counsel
               and
               Design
               ,
               unless
               he
               make
               it
               according
               to
               something
               ,
               and
               that
               can
               be
               nothing
               else
               but
               something
               existing
               within
               himself
               ,
               something
               in
               this
               Ideal
               and
               Archetypal
               World.
               For
               as
               Aquinas
               well
               observes
               ,
               
                 In
                 all
                 things
                 that
                 are
                 not
                 made
                 by
                 chance
                 ,
                 the
                 Form
                 must
                 necessarily
                 be
                 the
                 end
                 of
                 Generation
                 .
                 But
                 now
                 the
                 Agent
                 does
                 not
                 act
                 for
                 the
                 
                 Form
                 ,
              
               
               
                 but
                 only
                 as
                 far
                 as
                 the
                 Similitude
                 of
                 the
                 Form
                 is
                 in
                 him
                 .
              
            
          
           
             
               XXIII
               .
            
             
               And
               what
               if
               I
               should
               further
               say
               ,
               that
               this
               Ideal
               World
               ,
               this
               Essence
               of
               God
               consider'd
               as
               variously
               exhibitive
               and
               representative
               of
               things
               ,
               is
               no
               other
               than
               the
               Divine
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               ths
               Second
               Person
               in
               the
               ever
               Blessed
               Trinity
               .
               This
               I
               think
               highly
               agreeable
               to
               Reason
               ,
               for
               I
               know
               of
               no
               Hypothesis
               that
               would
               so
               intelligibly
               make
               out
               the
               Eternal
               Generation
               of
               the
               Son
               of
               God
               ;
               For
               according
               to
               this
               account
               ,
               the
               Son
               of
               God
               must
               be
               a
               Substantial
               and
               
                 Multifarious
                 thought
              
               of
               God
               the
               Father
               ,
               and
               how
               this
               may
               be
               generated
               ,
               and
               yet
               be
               co-eternal
               with
               God
               the
               Thinker
               ,
               is
               not
               very
               hard
               to
               conceive
               .
               Since
               ,
               if
               an
               Angel
               had
               been
               Eternal
               ,
               his
               thought
               must
               have
               been
               so
               too
               .
            
          
           
             
               XXVI
               .
            
             
               
                 I
                 shall
                 add
                 in
                 confirmation
                 of
                 this
                 Notion
                 ,
                 a
                 signal
                 passage
                 of
                 the
                 great
                 Platonist
              
               Marsilius
               Ficinus
               ,
               
                 thus
                 discoursing
                 of
                 the
                 Eternal
                 Generation
                 
                 of
                 the
                 Son
                 of
                 God.
              
               Omnis
               vita
               prolem
               suam
               ,
               
               &c.
               
               Every
               Life
               first
               generates
               its
               offspring
               within
               it self
               before
               it
               does
               abroad
               without
               it self
               ,
               and
               by
               how
               much
               the
               more
               excellent
               the
               Life
               is
               ,
               by
               so
               much
               the
               more
               inwardly
               to
               its
               self
               does
               it
               generate
               its
               offspring
               .
               So
               the
               vegetative
               life
               both
               in
               Trees
               and
               in
               Animals
               generates
               first
               the
               Seed
               ,
               and
               the
               Animal
               within
               its
               own
               Body
               ,
               before
               it
               casts
               forth
               either
               abroad
               .
               So
               the
               Sensitive
               ,
               which
               is
               more
               excellent
               than
               the
               Vegetative
               life
               ,
               brings
               forth
               by
               the
               fancy
               an
               Image
               or
               Intention
               of
               things
               in
               it self
               ,
               before
               it
               moves
               the
               Members
               ,
               and
               forms
               them
               in
               External
               Matter
               .
               But
               this
               first
               Birth
               of
               the
               fancy
               ,
               because
               't
               is
               in
               the
               very
               Soul
               ,
               is
               therefore
               nearer
               to
               the
               Soul
               than
               the
               Birth
               of
               the
               Vegetative
               life
               ,
               which
               is
               not
               in
               the
               Soul
               ,
               but
               in
               the
               Body
               .
               So
               again
               ,
               the
               Rational
               life
               ,
               which
               is
               more
               excellent
               than
               the
               Sensitive
               ,
               brings
               forth
               in
               it self
               the
               Reason
               both
               of
               things
               ,
               and
               of
               it self
               ,
               as
               it
               were
               an
               offspring
               ,
               before
               it
               brings
               it
               into
               the
               light
               ,
               either
               by
               Speech
               or
               Action
               .
               This
               first
               Birth
               of
               Reason
               is
               
               nearer
               to
               the
               Soul
               than
               the
               Birth
               of
               Fancy
               .
               For
               the
               Rational
               Power
               is
               reflected
               upon
               its
               own
               Birth
               ,
               and
               by
               that
               upon
               it self
               ,
               by
               seeking
               ,
               knowing
               ,
               and
               loving
               its
               own
               act
               and
               it self
               ,
               which
               is
               not
               done
               by
               the
               Fancy
               .
               So
               again
               ,
               the
               Angelical
               life
               ,
               which
               is
               more
               excellent
               than
               the
               Rational
               ,
               brings
               forth
               in
               it self
               ,
               by
               a
               kind
               of
               Divine
               Instinct
               ,
               the
               Notions
               of
               it self
               and
               of
               things
               ,
               before
               it
               discharges
               them
               upon
               the
               Matter
               of
               the
               World.
               This
               Birth
               is
               more
               interior
               to
               an
               Angel
               ,
               than
               Reason
               is
               to
               her
               ,
               because
               't
               is
               neither
               derived
               from
               External
               Objects
               ,
               nor
               changed
               .
               Wherefore
               the
               Divine
               life
               being
               the
               most
               eminent
               and
               fruitful
               of
               all
               ,
               must
               needs
               generate
               an
               Offspring
               more
               like
               her self
               than
               any
               of
               the
               rest
               :
               and
               this
               it
               generates
               in
               it self
               by
               understanding
               ,
               before
               it
               brings
               forth
               any
               thing
               without
               .
               God
               therefore
               perfectly
               understanding
               himself
               ,
               and
               in
               himself
               all
               things
               ,
               he
               conceives
               in
               himself
               a
               perfect
               Notion
               of
               himself
               ,
               and
               of
               all
               things
               ,
               which
               is
               the
               equal
               and
               full
               Image
               of
               God
               ,
               and
               the
               more
               than
               full
               Exemplar
               or
               Pattern
               of
               the
               World
               ,
               &c.
               
            
          
           
             
             
               XXV
               .
            
             
               Thus
               is
               this
               Notion
               of
               the
               Ideal
               World
               ,
               or
               of
               the
               Essence
               of
               God
               ,
               being
               variously
               exhibitive
               and
               representative
               of
               the
               Essences
               of
               things
               ,
               made
               use
               of
               by
               this
               
                 great
                 Theorist
              
               ,
               to
               explain
               both
               the
               Nature
               of
               the
               Second
               Person
               of
               the
               Trinity
               ,
               and
               the
               Mode
               of
               his
               Eternal
               Generation
               .
               And
               I
               think
               it
               does
               both
               much
               better
               than
               any
               other
               ,
               and
               indeed
               as
               far
               as
               conceivable
               by
               human
               understanding
               .
               So
               highly
               useful
               is
               this
               Doctrine
               of
               Idea's
               ,
               when
               rightly
               understood
               ,
               to
               unsold
               the
               profoundest
               Mysteries
               of
               the
               
                 Christian
                 Religion
              
               as
               well
               as
               of
               Philosophy
               :
               And
               so
               great
               reason
               had
               St.
               Austin
               to
               say
               ,
               
               
                 Tanta
                 vis
                 in
                 Ideis
                 constituitur
                 ,
                 ut
                 nisi
                 his
                 intellectis
                 ,
                 sapiens
                 esse
                 nemo
                 possit
                 .
                 There
                 's
                 so
                 much
                 moment
                 in
                 Idea's
                 ,
                 that
                 without
                 the
                 understanding
                 of
                 these
                 ,
                 no
                 Man
                 can
                 be
                 Wise.
                 
              
            
          
           
             
               XXVI
               .
            
             
               And
               I
               further
               consider
               ,
               that
               this
               is
               no
               less
               according
               to
               the
               Voice
               of
               Scripture
               than
               of
               Natural
               Reason
               .
               
               St.
               Iohn
               speaking
               of
               the
               second
               Person
               of
               the
               Trinity
               ,
               says
               ,
               
                 In
                 the
                 beginning
                 was
                 the
                 word
                 ,
                 and
                 the
                 word
                 was
                 with
                 God
                 ,
                 and
                 the
                 word
                 was
                 God.
              
               He
               says
               also
               that
               all
               things
               were
               made
               by
               him
               ,
               or
               according
               to
               him
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               he
               further
               says
               that
               
                 he
                 is
                 the
                 true
                 light
                 ,
                 that
                 lightens
                 every
                 man
                 that
                 cometh
                 into
                 the
                 world
                 .
              
               Now
               what
               can
               this
               signifie
               but
               this
               
                 Ideal
                 World
              
               ,
               or
               the
               Essence
               of
               God
               as
               variously
               exhibitive
               and
               representative
               of
               things
               ?
               For
               observe
               ,
               he
               calls
               him
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               here
               signifies
               the
               same
               as
               the
               inward
               conception
               or
               Idea
               ,
               he
               says
               that
               he
               was
               in
               the
               Beginning
               ,
               and
               that
               he
               was
               
                 with
                 God
              
               ,
               and
               that
               he
               
                 was
                 God
              
               ,
               and
               that
               all
               things
               were
               made
               
                 by
                 him
              
               ;
               Thus
               far
               it
               must
               be
               allow'd
               that
               the
               agreement
               is
               very
               exact
               .
               As
               for
               the
               last
               part
               of
               the
               character
               ,
               How
               this
               can
               be
               said
               to
               be
               the
               true
               Light
               which
               lightens
               every
               Man
               that
               comes
               into
               the
               World
               ,
               this
               I
               shall
               explain
               when
               I
               come
               to
               consider
               the
               
                 Nature
                 of
                 Man
              
               ,
               who
               as
               I
               shall
               shew
               ,
               sees
               and
               knows
               
               all
               that
               he
               sees
               and
               knows
               in
               this
               
                 Ideal
                 World
              
               ,
               which
               may
               therefore
               be
               said
               to
               be
               his
               Light.
               
            
          
           
             
               XXVII
               .
            
             
               Again
               ,
               this
               second
               Person
               is
               said
               to
               be
               the
               
                 Wisdom
                 of
                 his
                 Father
              
               ,
               to
               be
               the
               
                 Character
                 of
                 his
                 Person
              
               ,
               both
               which
               expressions
               denote
               him
               to
               be
               the
               same
               with
               this
               Ideal
               World.
               And
               by
               him
               God
               is
               said
               to
               have
               
                 made
                 the
                 Worlds
              
               :
               
               that
               is
               according
               to
               the
               eternal
               Exemplars
               or
               Platforms
               in
               this
               Ideal
               World.
               To
               which
               I
               may
               add
               by
               way
               of
               overplus
               ,
               that
               noble
               Description
               of
               the
               Eternal
               and
               Substantial
               Wisdom
               given
               us
               in
               the
               7.
               
               Chap.
               of
               the
               Book
               of
               Wisdom
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 The
                 Breath
              
               (
               or
               Vapour
               )
               
                 of
                 the
                 Power
                 of
                 God
                 ,
                 and
                 an
                 Efflux
              
               (
               or
               Emanation
               )
               
                 from
                 the
                 glory
                 of
                 the
                 Almighty
                 ,
                 a
                 clear
                 Mirrour
              
               (
               or
               Looking-glass
               )
               
                 of
                 his
                 active
                 Energory
                 vertue
                 ,
                 and
                 the
                 Image
                 of
                 his
                 goodness
                 .
              
               And
               what
               can
               all
               this
               be
               but
               the
               
               Essence
               of
               God
               as
               Exhibitive
               ,
               the
               Ideal
               World
               ?
               Lastly
               ,
               I
               would
               have
               it
               considered
               how
               what
               our
               Saviour
               says
               of
               himself
               ,
               
                 I
                 am
                 the
                 Truth
              
               ,
               and
               what
               the
               Apostles
               says
               of
               him
               ,
               that
               he
               is
               the
               
                 Wisdom
                 of
                 his
                 Father
              
               ,
               can
               be
               verifi'd
               any
               other
               way
               but
               by
               this
               Hypothesis
               .
            
          
           
             
               XXVIII
               .
            
             
               I
               have
               the
               longer
               insisted
               on
               this
               to
               shew
               not
               only
               the
               Truth
               of
               this
               
                 Ideal
                 World
              
               ,
               and
               that
               the
               Essences
               of
               things
               have
               eternal
               Existence
               in
               it
               ,
               but
               also
               how
               very
               useful
               this
               Notion
               is
               for
               the
               Establishment
               of
               the
               Divinity
               of
               Christ
               ,
               and
               for
               the
               explication
               of
               his
               
                 Eternal
                 generation
              
               from
               the
               Father
               ,
               which
               is
               also
               a
               further
               confirmation
               that
               the
               Notion
               is
               true
               and
               Solid
               .
               So
               great
               aguard
               is
               true
               Platonism
               against
               Socinianism
               .
            
          
           
             
               XXIX
               .
            
             
               Hence
               also
               we
               may
               be
               instructed
               how
               to
               understand
               that
               common
               Axiom
               of
               the
               Schools
               ,
               
                 that
                 the
                 Truth
                 of
                 every
                 thing
                 is
                 its
                 conformity
                 to
                 the
                 Divine
                 understanding
                 .
              
               This
               must
               by
               no
               means
               be
               understood
               
               of
               the
               Mind
               of
               God
               as
               Conceptive
               ,
               that
               is
               ,
               as
               reflecting
               upon
               himself
               as
               Exhibitive
               ,
               for
               the
               Truth
               of
               the
               Divine
               Intellect
               as
               Conceptive
               ,
               depends
               upon
               its
               conformity
               with
               the
               truth
               of
               things
               ,
               not
               the
               truth
               of
               things
               upon
               that
               .
               But
               it
               must
               be
               meant
               of
               the
               Mind
               of
               God
               as
               Exhibitive
               ,
               that
               is
               ,
               of
               this
               
                 Ideal
                 World
              
               ,
               for
               upon
               this
               all
               Truth
               depends
               ,
               and
               every
               thing
               ,
               and
               every
               Proposition
               is
               so
               far
               true
               as
               't
               is
               conformable
               with
               it
               .
               For
               indeed
               the
               Intellect
               of
               God
               ,
               as
               Exhibitive
               is
               the
               Cause
               and
               Measure
               of
               
                 all
                 Truth
              
               .
            
          
           
             
               XXX
               .
            
             
               And
               ,
               't
               was
               for
               want
               of
               the
               help
               of
               this
               Notion
               that
               that
               Keen
               Wit
               ,
               Discartes
               blunder'd
               so
               horribly
               in
               stating
               the
               dependence
               of
               Propositions
               of
               Eternal
               Truth
               ,
               upon
               the
               Intellect
               of
               God.
               He
               saw
               it
               't
               was
               necessary
               (
               as
               indeed
               it
               is
               )
               to
               make
               God
               the
               cause
               of
               Truth
               ,
               and
               that
               truth
               must
               some
               way
               or
               other
               depend
               upon
               him
               .
               But
               then
               he
               makes
               it
               depend
               upon
               the
               Mind
               of
               
               God
               as
               Conceptive
               ,
               and
               that
               things
               are
               so
               only
               because
               God
               is
               pleas'd
               so
               to
               conceive
               them
               .
               And
               this
               he
               carries
               so
               high
               ,
               as
               to
               say
               ,
               that
               even
               in
               a
               Triangle
               ,
               three
               Angles
               would
               not
               have
               been
               equal
               to
               two
               Right
               ones
               ,
               had
               not
               God
               been
               pleased
               so
               to
               conceive
               and
               make
               it
               .
               Now
               I
               am
               for
               the
               dependence
               of
               truth
               upon
               the
               Divine
               Intellect
               as
               well
               as
               he
               ,
               but
               not
               so
               as
               to
               make
               it
               Arbitrary
               and
               Contingent
               ,
               and
               Consequently
               not
               upon
               the
               Divine
               Intellect
               as
               Conceptive
               ,
               but
               only
               as
               Exhibitive
               .
               That
               is
               ,
               that
               things
               are
               therefore
               True
               in
               as
               much
               as
               they
               are
               conformable
               to
               those
               standing
               and
               
                 immutable
                 Ideas
              
               ,
               which
               are
               in
               the
               mind
               of
               God
               as
               Exhibitive
               ,
               and
               Representative
               of
               all
               the
               whole
               Possibility
               of
               Being
               .
            
          
           
             
               XXXI
               .
            
             
               Now
               if
               after
               all
               ,
               this
               Ideal
               way
               of
               things
               subsisting
               from
               all
               Eternity
               in
               God
               ,
               should
               seem
               strange
               (
               as
               I
               suppose
               it
               will
               to
               those
               who
               are
               unexercised
               in
               these
               Contemplations
               )
               I
               shall
               only
               further
               say
               ,
               First
               ,
               
               that
               it
               must
               be
               infinitely
               more
               strange
               that
               there
               should
               be
               Eternal
               Truths
               ,
               that
               is
               ,
               Eternal
               Relations
               and
               Habitudes
               of
               simple
               Essences
               ,
               or
               things
               ,
               without
               the
               Co-eternal
               existence
               of
               the
               things
               themselves
               so
               related
               .
               For
               what
               should
               support
               such
               Relations
               ?
               The
               simple
               Essences
               therefore
               must
               exist
               eternally
               ,
               if
               their
               Relations
               do
               ?
               and
               where
               can
               that
               be
               but
               in
               the
               Mind
               of
               God
               ?
            
          
           
             
               XXXII
               .
            
             
               Secondly
               ,
               I
               say
               that
               this
               Ideal
               way
               of
               subsisting
               ,
               ought
               not
               to
               seem
               such
               a
               Bugbear
               as
               some
               make
               it
               ,
               since
               't
               is
               necessary
               not
               only
               for
               the
               salving
               of
               Propositions
               of
               Eternal
               Truth
               ,
               before
               their
               Subjects
               exist
               in
               Nature
               ,
               but
               even
               when
               they
               do
               .
               For
               even
               while
               things
               have
               a
               Natural
               subsistence
               ,
               the
               Propositions
               concerning
               them
               are
               not
               ,
               cannot
               be
               verifi'd
               according
               to
               their
               Natural
               ,
               but
               according
               to
               their
               Ideal
               subsistencies
               .
               Thus
               we
               demonstrate
               several
               Propositions
               concerning
               a
               Right
               Line
               ,
               a
               Circle
               ,
               &c.
               when
               yet
               
               in
               the
               mean
               time
               't
               is
               most
               certain
               ,
               that
               none
               of
               these
               are
               to
               be
               found
               in
               Nature
               ,
               according
               to
               that
               exactness
               supposed
               in
               our
               Demonstration
               .
               Such
               and
               such
               Affections
               therefoe
               do
               not
               belong
               to
               them
               ,
               as
               they
               are
               in
               Nature
               ,
               and
               therefore
               they
               must
               belong
               to
               them
               as
               they
               are
               in
               the
               
                 Ideal
                 World
              
               ,
               or
               not
               at
               all
               .
            
          
           
             
               XXXIII
               .
            
             
               And
               if
               this
               be
               true
               in
               Propositions
               ,
               whose
               Subjects
               exist
               in
               Nature
               ,
               much
               more
               is
               it
               in
               Eternal
               Propositions
               ,
               whose
               simple
               Essences
               have
               not
               always
               a
               Natural
               existence
               .
               These
               can
               no
               otherwise
               stand
               ,
               but
               by
               supposing
               the
               Co-eternal
               existence
               of
               Simple
               Essences
               in
               the
               Ideal
               World.
               
            
          
           
             
               XXXIV
               .
            
             
               I
               shall
               add
               but
               this
               one
               Consideration
               more
               upon
               this
               Head
               ,
               that
               there
               is
               no
               greater
               sign
               of
               the
               soundness
               of
               a
               Truth
               ,
               than
               when
               its
               profest
               Adversaries
               do
               unawares
               fall
               in
               with
               it
               .
               And
               this
               I
               take
               to
               be
               the
               case
               here
               .
               The
               Schoolmen
               who
               stand
               devoted
               to
               the
               Authority
               
               of
               Aristotle
               ,
               do
               notwithstanding
               by
               a
               kind
               of
               
                 blind
                 Parturiency
              
               ,
               light
               oftentimes
               upon
               such
               Notions
               ,
               which
               if
               thoroughly
               sifted
               must
               needs
               come
               to
               the
               same
               with
               what
               we
               have
               hitherto
               contended
               for
               .
               For
               I
               would
               fain
               know
               what
               they
               can
               mean
               else
               by
               the
               celebrated
               Glass
               of
               the
               Divinity
               ?
               What
               can
               this
               be
               but
               the
               
                 Ideal
                 World
              
               representing
               all
               the
               Essences
               of
               things
               ?
               And
               what
               else
               can
               they
               mean
               when
               they
               say
               (
               as
               they
               commonly
               do
               )
               of
               Science
               ,
               that
               it
               is
               not
               of
               Singulars
               ,
               as
               being
               flux
               Temporary
               ,
               mutable
               and
               contingent
               ,
               but
               of
               Abstract
               and
               Vniversal
               Natures
               ?
               What
               is
               this
               but
               in
               other
               words
               to
               confess
               the
               necessity
               of
               Eternal
               Essences
               or
               Ideas
               existing
               out
               of
               and
               before
               those
               Singulars
               whose
               Essences
               they
               are
               ,
               in
               order
               to
               the
               salving
               the
               stability
               of
               Science
               ?
               Thus
               do
               these
               Men
               stumble
               upon
               Truth
               blindfold
               ,
               but
               not
               discerning
               her
               through
               he
               veil
               ,
               they
               let
               her
               go
               again
               .
            
          
           
             
             
               XXXV
               .
            
             
               Nay
               ,
               even
               Aristotle
               himself
               after
               all
               his
               zealous
               opposition
               of
               
               Plato's
               Ideas
               has
               in
               the
               fourth
               of
               his
               Metaphysics
               come
               about
               to
               him
               again
               ,
               and
               cross'd
               the
               very
               Road
               which
               he
               studied
               so
               carefully
               to
               avoid
               .
               For
               discoursing
               against
               the
               Sceptics
               who
               allow'd
               no
               certainty
               of
               Science
               ,
               he
               first
               shews
               the
               ground
               of
               their
               mistake
               to
               consist
               in
               this
               ,
               that
               they
               thought
               Singulars
               and
               Sensibles
               existing
               without
               ,
               to
               be
               the
               only
               Objects
               of
               Science
               .
               His
               words
               are
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               
               
                 The
                 Original
                 of
                 these
                 Mens
                 mistake
                 was
                 this
                 ,
                 because
                 Truth
                 is
                 to
                 be
                 lookt
                 for
                 in
                 things
                 ,
                 and
                 they
                 conceiv'd
                 the
                 only
                 things
                 to
                 be
                 Sensibles
                 ,
                 in
                 which
                 it
                 is
                 certain
                 there
                 is
                 much
                 of
                 the
                 Indeterminate
                 Nature
                 .
                 Wherefore
                 they
                 perceiving
                 all
                 the
                 Nature
                 of
                 Sensibles
                 to
                 be
                 moveable
                 ,
                 or
                 in
                 perpetual
                 flux
                 and
                 mutation
                 ,
                 since
                 nothing
                 can
                 possibly
                 be
                 verified
                 or
                 constantly
                 affirm'd
                 concerning
                 that
                 which
                 is
                 not
                 the
                 same
                 ,
                 but
                 changeable
                 ,
                 concluded
                 that
                 there
                 could
                 be
                 no
                 Truth
                 
                 at
                 all
                 ,
                 nor
                 certainly
                 of
                 Science
                 .
                 Those
                 things
                 which
                 are
                 the
                 only
                 objects
                 of
                 it
                 ,
                 never
                 continuing
                 the
                 same
                 .
              
            
          
           
             
               XXXVI
               .
            
             
               Thus
               having
               open'd
               the
               grounds
               of
               this
               Sceptical
               Doctrine
               ,
               in
               opposition
               to
               it
               ,
               he
               thus
               adds
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               
                 we
                 would
                 have
                 these
                 Men
                 therefore
                 to
                 know
                 ,
                 that
                 there
                 is
                 another
                 kind
                 of
                 Essence
                 of
                 things
                 ,
                 besides
                 that
                 of
                 Sensibles
                 ,
                 to
                 which
                 belongeh
                 ,
                 neither
                 motion
                 ,
                 nor
                 corruption
                 ,
                 nor
                 any
                 generation
                 at
                 all
                 .
              
            
          
           
             
               XXXVII
               .
            
             
               Observe
               here
               ,
               that
               Aristotle
               does
               not
               deny
               the
               Consequence
               of
               the
               
               Sceptic's
               Argument
               .
               No
               ,
               he
               allows
               if
               the
               Essences
               of
               things
               are
               not
               steddy
               and
               immutable
               ,
               that
               there
               can
               be
               no
               certainty
               of
               Science
               .
               But
               he
               denys
               his
               
                 minor
                 Proposition
              
               ,
               and
               tells
               him
               that
               he
               goes
               upon
               a
               wrong
               Hypothesis
               ,
               in
               supposing
               that
               there
               are
               no
               other
               Essences
               of
               things
               but
               Singulars
               and
               Sensibles
               ,
               in
               opposition
               to
               which
               he
               says
               ,
               that
               there
               are
               other
               Essences
               of
               things
               
               which
               are
               immovable
               ,
               incorruptible
               ,
               and
               in
               generable
               .
               And
               that
               't
               is
               upon
               these
               that
               all
               Science
               is
               founded
               .
               Now
               who
               would
               desire
               a
               better
               Establishment
               of
               
                 Platonic
                 Ideas
              
               ,
               than
               what
               Aristotle
               himself
               has
               here
               given
               ?
               Let
               any
               Intelligent
               Person
               judge
               whether
               this
               be
               not
               a
               plain
               giving
               up
               the
               cause
               .
               So
               hard
               is
               it
               for
               a
               Man
               not
               to
               contradict
               himself
               ,
               when
               once
               he
               comes
               to
               contradict
               Truth
               .
            
          
           
             
               XXXVIII
               .
            
             
               It
               being
               now
               from
               the
               Premises
               sufficiently
               concluded
               ,
               that
               the
               Ideas
               or
               Simple
               Essences
               of
               things
               have
               an
               Eternal
               existence
               in
               God
               ,
               and
               the
               manner
               of
               this
               their
               existence
               being
               sufficiently
               explain'd
               ,
               the
               next
               advance
               of
               my
               Contemplation
               is
               this
               ,
               that
               since
               all
               the
               Simple
               Essences
               of
               things
               do
               exist
               in
               the
               mind
               of
               God
               ,
               there
               must
               also
               be
               the
               Repository
               of
               all
               their
               several
               Habitudes
               and
               Respects
               ,
               these
               naturally
               arising
               from
               the
               other
               ,
               by
               way
               of
               Natural
               Result
               .
               For
               as
               the
               Relations
               of
               Essences
               cannot
               exist
               
               without
               the
               Essences
               themselves
               ,
               so
               neither
               can
               the
               Essences
               exist
               without
               being
               accompany'd
               with
               such
               their
               Essential
               Relations
               .
               And
               as
               before
               we
               argued
               from
               the
               Position
               of
               the
               Habitudes
               to
               the
               Position
               of
               the
               Simple
               Essences
               ,
               so
               now
               we
               may
               as
               well
               argue
               from
               the
               Position
               of
               the
               Simple
               Essences
               to
               the
               Position
               of
               their
               Habitudes
               .
            
          
           
             
               XXXIX
               .
            
             
               Thus
               for
               instance
               ,
               as
               from
               this
               Eternal
               Habitude
               ,
               viz.
               that
               a
               Circle
               of
               such
               a
               determinate
               Circumference
               will
               have
               such
               a
               determinate
               Diameter
               ,
               I
               may
               conclude
               ,
               that
               the
               Essence
               of
               such
               a
               Circle
               does
               eternally
               exist
               ,
               so
               again
               supposing
               such
               a
               Circle
               to
               exist
               ,
               't
               is
               as
               necessary
               it
               should
               retain
               such
               a
               Diameter
               .
               And
               so
               in
               all
               other
               instances
               ,
               the
               Essence
               argues
               and
               infers
               the
               Habitude
               ,
               as
               well
               as
               the
               Habitude
               does
               the
               Essence
               .
               For
               't
               is
               here
               as
               in
               all
               other
               Relations
               which
               immediately
               result
               upon
               the
               position
               of
               the
               Subject
               and
               Term.
               
            
          
           
             
             
               XL.
               
            
             
               This
               admitted
               ,
               I
               now
               consider
               that
               there
               is
               now
               nothing
               wanting
               to
               infer
               the
               Omnisciency
               of
               God.
               For
               since
               the
               simple
               Essences
               of
               things
               do
               all
               exist
               in
               God
               ,
               and
               since
               these
               are
               ever
               accompany'd
               with
               all
               their
               Habitudes
               and
               Relations
               ,
               and
               since
               these
               are
               nothing
               else
               but
               Truth
               ,
               it
               follows
               that
               all
               Truth
               is
               in
               God.
               I
               say
               God
               comprehending
               within
               himself
               all
               the
               Ideas
               and
               Essences
               of
               things
               with
               all
               their
               possible
               references
               and
               Respects
               ,
               comprehends
               
                 all
                 Truth
              
               ,
               the
               whole
               field
               of
               Truth
               within
               himself
               ,
               which
               is
               the
               same
               as
               to
               be
               Omniscient
               ,
               Knowledge
               being
               nothing
               else
               but
               a
               
                 Comprehension
                 of
                 Truth
              
               ,
               as
               was
               before
               defined
               .
            
          
           
             
               XLI
               .
            
             
               And
               thus
               we
               have
               not
               only
               proved
               the
               Omniscience
               of
               God
               ,
               but
               in
               a
               great
               measure
               represented
               the
               manner
               of
               it
               .
               Concerning
               this
               therefore
               I
               shall
               only
               further
               remarque
               that
               the
               manner
               of
               the
               Divine
               Knowledge
               is
               the
               most
               Noble
               and
               
               Perfect
               ,
               that
               can
               possibly
               be
               conceiv'd
               .
               For
               't
               is
               not
               by
               any
               derivative
               Phantasms
               ,
               or
               Secondary
               Images
               of
               things
               ,
               but
               per
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               by
               the
               very
               immediate
               and
               essential
               Presence
               of
               the
               things
               themselves
               .
               He
               has
               all
               his
               Knowledge
               at
               the
               
                 first
                 hand
              
               ,
               he
               sees
               ,
               nay
               he
               is
               possest
               of
               the
               very
               Essence
               of
               things
               ,
               he
               is
               the
               very
               Source
               and
               Fountain
               of
               all
               Truth
               ,
               nay
               he
               is
               
                 Truth
                 it self
              
               .
               And
               besides
               ,
               his
               Knowledge
               is
               all
               simple
               and
               uncompounded
               ,
               without
               Reasoning
               and
               inferring
               ,
               premising
               and
               concluding
               ,
               for
               he
               has
               ever
               before
               him
               in
               one
               simple
               view
               the
               whole
               Field
               of
               Truth
               ,
               and
               with
               one
               single
               Act
               of
               Intuition
               glances
               through
               the
               whole
               Possibility
               of
               Being
               .
               For
               this
               
                 Word
                 of
                 God
              
               ,
               this
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               who
               is
               the
               Essential
               Wisdom
               of
               his
               Father
               ,
               
                 is
                 quick
                 and
                 powerful
                 ,
                 and
                 sharper
                 than
                 any
                 two-edg'd
                 Sword
                 ,
                 piercing
                 even
                 to
                 the
                 dividing
                 assunder
                 of
                 Soul
                 and
                 Spirit
                 ,
                 and
                 of
                 the
                 joynts
                 and
                 marrow
                 ,
                 and
                 is
                 a
                 discerner
                 of
                 the
                 thoughts
                 and
                 intents
                 of
                 the
                 Heart
                 .
                 Neither
                 is
                 there
                 any
                 
                 Creature
                 that
                 is
                 not
                 manifest
                 in
                 his
                 sight
                 .
              
               
               
                 But
                 all
                 things
                 are
                 naked
                 and
                 open
                 unto
                 the
                 eyes
                 of
                 him
                 ,
                 with
                 whom
                 we
                 have
                 to
                 do
                 .
              
            
          
           
             
               LXII
               .
            
             
               Thus
               is
               this
               one
               single
               solitary
               Being
               ;
               God
               ,
               qualifi'd
               for
               the
               government
               of
               the
               World
               upon
               the
               account
               of
               his
               Knowledge
               .
               He
               is
               so
               also
               in
               respect
               of
               his
               being
               Present
               to
               the
               World
               he
               is
               to
               grovern
               .
               For
               he
               is
               Omnipresent
               ,
               as
               well
               as
               Omniscient
               :
               which
               is
               the
               next
               Attribute
               of
               God
               ,
               which
               in
               this
               Contemplation
               I
               undertook
               to
               consider
               .
            
          
           
             
               XLIII
               .
            
             
               The
               Omnipresence
               of
               God
               has
               been
               more
               question'd
               than
               any
               one
               of
               his
               Attributes
               ,
               both
               among
               the
               Antients
               ,
               and
               among
               the
               
                 Moderns
                 .
                 Aristotle
              
               in
               his
               Metaphysics
               says
               that
               the
               first
               Mover
               must
               necessarily
               be
               either
               in
               the
               Centre
               ,
               or
               in
               the
               Circle
               or
               Circumference
               .
               That
               is
               ,
               according
               to
               him
               ,
               either
               in
               the
               middle
               of
               the
               Earth
               ,
               or
               in
               the
               Extreme
               Heaven
               .
               And
               the
               latter
               has
               by
               most
               of
               the
               old
               Philosophers
               been
               
               assign'd
               for
               his
               Residence
               .
               In
               the
               Church
               ,
               the
               more
               Antient
               Iews
               confin'd
               him
               to
               the
               Temple
               of
               Ierusalem
               .
               And
               of
               late
               years
               this
               Doctrine
               of
               the
               Partial
               and
               limited
               Presence
               of
               God
               has
               been
               renew'd
               by
               Vorstius
               ,
               Professour
               of
               Divinity
               at
               Leyden
               ,
               who
               asserts
               that
               God
               is
               only
               in
               Heaven
               as
               to
               his
               Essence
               ,
               and
               elsewhere
               only
               in
               respect
               of
               his
               Wisdom
               ,
               Power
               and
               Providence
               .
            
          
           
             
               XLIV
               .
            
             
               But
               that
               God
               is
               every
               where
               Essentially
               Present
               ,
               both
               in
               every
               part
               of
               the
               World
               ,
               and
               also
               in
               all
               
                 Extra
                 mundan
              
               Spaces
               ,
               is
               most
               certain
               from
               the
               very
               Idea
               of
               God.
               'T
               is
               impossible
               that
               Being
               it self
               should
               be
               excluded
               from
               any
               part
               of
               Being
               .
               For
               every
               part
               of
               Being
               partakes
               of
               ,
               and
               subsists
               in
               and
               by
               Being
               it self
               .
               And
               besides
               Being
               it self
               is
               indeterminate
               in
               being
               (
               as
               was
               proved
               in
               the
               second
               Contemplation
               )
               but
               now
               what
               is
               indeterminate
               in
               Being
               ,
               is
               also
               indeterminate
               in
               existing
               ,
               for
               existing
               follows
               
               Being
               as
               the
               Act
               of
               it
               ,
               and
               to
               exist
               indeterminately
               is
               the
               same
               as
               to
               be
               Omnipresent
               .
               God
               therefore
               who
               is
               Being
               it self
               ,
               is
               also
               an
               Omnipresent
               Being
               .
            
          
           
             
               XLV
               .
            
             
               Cncerning
               the
               manner
               of
               this
               Omonipresence
               of
               God
               I
               think
               I
               may
               safely
               determine
               that
               he
               is
               every
               where
               present
               ,
               not
               only
               Vertually
               and
               Efficaciously
               by
               his
               Wisdom
               and
               Power
               ,
               but
               also
               Substantially
               and
               Essentially
               .
               For
               Power
               and
               Wisdom
               is
               not
               any
               thing
               really
               different
               from
               the
               Essence
               of
               God.
               Neither
               can
               the
               Power
               of
               God
               be
               conceived
               to
               be
               any
               where
               ,
               but
               his
               Essence
               must
               be
               there
               too
               .
               But
               after
               what
               special
               manner
               this
               Essence
               of
               God
               is
               Omnipresent
               ,
               whether
               by
               way
               of
               an
               Infinite
               Amplitude
               and
               Extension
               ,
               as
               some
               think
               ,
               or
               else
               by
               way
               of
               a
               Point
               ,
               so
               as
               to
               be
               whole
               in
               the
               whole
               ,
               and
               whole
               in
               every
               part
               of
               the
               World
               ,
               as
               others
               will
               have
               it
               ,
               I
               neither
               know
               ,
               nor
               shall
               offer
               to
               determine
               .
               
                 Such
                 Knowledge
                 is
                 too
                 wonderful
                 and
                 excellent
                 for
                 me
                 ,
                 I
                 cannot
                 
                 attain
                 unto
                 it
                 .
              
               'T
               is
               sufficient
               to
               know
               ,
               that
               God
               is
               so
               every
               way
               Immense
               and
               Omnipresent
               ,
               as
               not
               to
               be
               
                 included
                 in
              
               any
               place
               ,
               nor
               to
               be
               
                 excluded
                 from
              
               any
               .
               For
               the
               rest
               ,
               we
               must
               say
               with
               the
               
                 Psalmist
                 ,
                 Great
                 is
                 the
                 Lord
                 ,
              
               
               
                 and
                 greatly
                 to
                 be
                 praised
                 :
                 and
                 his
                 greatness
                 is
                 unsearchable
                 .
              
            
          
           
             
               The
               use
               of
               this
               to
               Devotion
               .
            
             
               THE
               Consideration
               of
               the
               Divine
               Omniscience
               and
               Omnipresence
               ,
               is
               of
               excellent
               use
               to
               all
               the
               purposes
               of
               a
               Christian
               life
               ,
               as
               well
               as
               to
               the
               Interest
               of
               Devotion
               in
               particular
               .
               
               
                 I
                 am
                 the
                 Almighty
                 God
                 ,
                 walk
                 before
                 me
                 ,
                 and
                 be
                 thou
                 perfect
                 ,
              
               says
               God
               to
               Abraham
               .
               Implying
               that
               the
               best
               Method
               of
               Perfection
               ,
               was
               to
               live
               as
               in
               the
               sight
               and
               presence
               of
               God.
               And
               so
               the
               Psalmist
               ,
               
               
                 I
                 have
                 set
                 God
                 always
                 before
                 me
                 ,
                 therefore
                 I
                 shall
                 not
                 fall
                 .
              
               Implying
               ,
               that
               if
               any
               thing
               would
               keep
               him
               from
               falling
               this
               would
               .
               For
               can
               there
               be
               any
               greater
               restraint
               
               upon
               our
               actions
               ,
               any
               stronger
               preservative
               against
               sin
               ,
               than
               duly
               to
               consider
               the
               Presence
               and
               Inspection
               of
               God
               ?
               
                 In
                 virtutis
                 oculis
                 vivendum
              
               ;
               so
               said
               the
               Ancients
               ,
               We
               must
               live
               as
               in
               the
               Eyes
               of
               Vertue
               .
               They
               thought
               it
               an
               excellent
               expedient
               against
               Vice
               to
               have
               the
               
                 Idea
                 of
                 Vertue
              
               always
               before
               one
               .
               And
               so
               no
               doubt
               it
               is
               .
               Nay
               ,
               we
               see
               less
               will
               do
               ,
               and
               that
               the
               Morals
               of
               Men
               are
               very
               much
               secured
               by
               living
               in
               the
               Eye
               of
               the
               World.
               
               Nay
               ,
               Seneca
               goes
               lower
               yet
               ,
               and
               tells
               us
               ,
               That
               
                 Magna
                 pars
                 peccatorum
                 tolleretur
                 ,
                 si
                 peccaturis
                 testis
                 assisteret
                 .
                 A
                 great
                 deal
                 of
                 our
                 wickedness
                 would
                 be
                 prevented
                 ,
                 if
                 as
                 Men
                 were
                 about
                 to
                 sin
                 ,
                 one
                 single
                 witness
                 were
                 to
                 stand
                 by
                 .
              
               But
               ,
               alas
               ,
               what
               are
               such
               expedients
               as
               these
               to
               the
               Omniscience
               and
               Omnipresence
               of
               God
               ?
               No
               consideration
               certainly
               is
               comparable
               to
               this
               .
               Will
               a
               Man
               commit
               Murther
               in
               the
               open
               Court
               ,
               before
               the
               Face
               of
               his
               Judge
               ?
               Nay
               ,
               shall
               the
               presence
               of
               a
               Child
               divert
               thee
               from
               sinning
               ?
               A
               Child
               that
               knows
               not
               the
               difference
               
               between
               good
               and
               evil
               ,
               that
               wants
               understanding
               to
               censure
               and
               condemn
               what
               he
               sees
               ,
               and
               has
               neither
               Authority
               nor
               Power
               to
               punish
               thee
               .
               Shall
               such
               a
               one
               deter
               thee
               from
               sin
               ,
               and
               dash
               in
               pieces
               the
               frame
               of
               thy
               ill
               designs
               ,
               and
               darest
               thou
               sin
               before
               thy
               God
               ?
               Darest
               thou
               do
               works
               of
               Darkness
               in
               the
               presence
               of
               him
               who
               is
               
                 pure
                 Light
              
               ,
               and
               in
               whom
               there
               is
               no
               Darkness
               at
               all
               ?
               Darest
               thou
               rush
               on
               when
               the
               Angel
               of
               God's
               Presence
               stands
               in
               the
               way
               with
               a
               drawn
               Sword
               ?
               The
               Psalmist
               says
               ,
               
                 Tremble
                 thou
                 earth
                 at
                 the
                 presence
                 of
                 God
                 ,
              
               
               and
               darest
               thou
               sin
               in
               his
               Presence
               ?
               No
               ,
               thou
               wouldst
               not
               dare
               ,
               if
               thou
               didst
               well
               consider
               it
               .
               'T
               is
               a
               consideration
               ,
               this
               ,
               That
               if
               well
               heeded
               ,
               and
               attended
               to
               ,
               would
               give
               a
               Law
               to
               our
               privacies
               and
               retirements
               ,
               compose
               the
               
                 inmost
                 recesses
              
               of
               our
               Minds
               ,
               and
               not
               suffer
               a
               Thought
               or
               Passion
               to
               rebel
               .
               We
               should
               then
               
                 stand
                 in
                 awe
                 and
                 not
                 sin
                 ,
              
               and
               be
               as
               composed
               in
               our
               Closets
               as
               in
               a
               Theatre
               ,
               or
               a
               Religious
               Assembly
               .
               
               For
               ,
               indeed
               ,
               to
               him
               that
               considers
               God
               as
               every
               where
               present
               ,
               and
               a
               strict
               observer
               of
               him
               and
               his
               actions
               ,
               every
               place
               is
               a
               Temple
               ,
               and
               accordingly
               he
               will
               put
               off
               his
               Shooes
               from
               his
               Feet
               ,
               cleanse
               and
               purifie
               his
               affections
               ,
               because
               the
               place
               whereon
               he
               stands
               is
               
                 Holy
                 Ground
              
               .
            
             
               Thus
               advantagious
               is
               the
               influence
               of
               these
               two
               Considerations
               to
               good
               life
               in
               general
               ;
               as
               for
               their
               special
               usefulness
               to
               Devotion
               ,
               we
               may
               hence
               collect
               ,
               First
               ,
               That
               we
               ought
               to
               have
               our
               Minds
               always
               in
               a
               Divine
               Frame
               and
               Temper
               ,
               and
               always
               composed
               with
               the
               greatest
               Awefulness
               and
               Reverence
               ,
               Seriousness
               ,
               Gravity
               and
               Silence
               of
               Spirit
               ,
               as
               being
               ever
               in
               the
               Presence
               ,
               and
               under
               the
               direct
               Inspection
               of
               the
               Great
               God.
               
            
             
               Secondly
               ,
               That
               we
               ought
               to
               pray
               to
               him
               with
               all
               Humility
               and
               Reverence
               ,
               both
               of
               Soul
               and
               Body
               ,
               and
               with
               an
               humble
               confidence
               of
               being
               heard
               by
               him
               where-ever
               we
               are
               ,
               or
               however
               we
               deliver
               our
               
               selves
               ,
               whether
               by
               Vocal
               or
               Mental
               Prayer
               .
            
             
               Thirdly
               ,
               That
               we
               ought
               in
               our
               Prayers
               to
               use
               great
               fixedness
               and
               attention
               of
               Mind
               ,
               without
               any
               wandrings
               ,
               or
               impertinent
               mixtures
               of
               foreign
               thoughts
               ,
               which
               are
               never
               more
               ready
               to
               croud
               into
               our
               Minds
               ,
               than
               when
               we
               are
               at
               our
               Devotions
               ,
               and
               yet
               are
               never
               so
               absurd
               as
               then
               .
            
             
               Fourthly
               ,
               That
               we
               ever
               commend
               our
               Cause
               to
               God
               ,
               who
               sees
               and
               knows
               all
               things
               ,
               and
               be
               well
               satisfi'd
               with
               his
               Judgment
               and
               Approbation
               ,
               when
               ever
               our
               Innocence
               is
               falsly
               charged
               by
               the
               World.
               
            
             
               And
               ,
               Lastly
               ,
               That
               we
               ought
               never
               to
               repine
               ,
               or
               be
               discontented
               at
               the
               Affairs
               of
               the
               World
               ,
               but
               rather
               trust
               and
               rely
               upon
               the
               All-wise
               conduct
               of
               him
               who
               sees
               from
               end
               to
               end
               ,
               knows
               how
               to
               bring
               Light
               out
               of
               Darkness
               ,
               and
               disposes
               all
               things
               sweetly
               .
            
          
           
             
             
               The
               Aspiration
               .
            
             
               O
               
                 Lord
                 ,
                 thou
                 hast
                 searched
                 me
                 out
                 ,
                 and
                 known
                 me
                 ,
                 thou
                 knowest
                 my
                 down-sitting
                 ,
                 and
                 mine
                 up-rising
                 ,
                 thou
                 understandest
                 my
                 thoughts
                 long
                 before
                 .
                 Thou
                 art
                 about
                 my
                 Path
                 ,
                 and
                 about
                 my
                 Bed
                 ,
                 and
                 spiest
                 out
                 all
                 my
                 ways
                 .
                 For
                 ,
                 lo
                 ,
                 there
                 is
                 not
                 a
                 word
                 in
                 my
                 Tongue
                 ,
                 but
                 thou
                 ,
                 O
                 Lord
                 ,
                 knowest
                 it
                 altogether
                 .
                 Thou
                 hast
                 fashion'd
                 me
                 behind
                 and
                 before
                 ,
                 and
                 laid
                 thine
                 Hand
                 upon
                 me
                 .
                 Whither
                 shall
                 I
                 go
                 then
                 from
                 thy
                 Spirit
                 ?
                 Or
                 whither
                 shall
                 I
                 go
                 then
                 from
                 thy
                 Presence
                 ?
                 If
                 I
                 climb
                 up
                 into
                 Heaven
                 ,
                 thou
                 art
                 there
                 ,
                 If
                 I
                 go
                 down
                 to
                 Hell
                 ,
                 thou
                 art
                 there
                 also
                 .
                 If
                 I
                 take
                 the
                 Wings
                 of
                 the
                 Morning
                 ,
                 and
                 remain
                 in
                 the
                 uttermost
                 parts
                 of
                 the
                 Sea
                 ,
                 even
                 there
                 also
                 shall
                 thy
                 Hand
                 lead
                 me
                 ,
                 and
                 thy
                 right
                 Hand
                 shall
                 hold
                 me
                 .
                 If
                 I
                 say
                 ,
                 peradventure
                 the
                 Darkness
                 shall
                 cover
                 me
                 ,
                 then
                 shall
                 my
                 Night
                 be
                 turn'd
                 to
                 Day
                 .
                 Yea
                 ,
                 the
                 Darkness
                 is
                 no
                 Darkness
                 with
                 thee
                 ,
                 but
                 the
                 Night
                 is
                 as
                 clear
                 as
                 the
                 Day
                 ;
                 the
                 Darkness
                 and
                 Light
                 to
                 thee
                 are
                 both
                 alike
                 .
              
            
             
             
               Do
               thou
               then
               ,
               O
               my
               God
               ,
               so
               imprint
               the
               Sense
               of
               this
               thy
               Omniscience
               and
               Omnipresence
               upon
               every
               Faculty
               and
               Power
               of
               my
               Soul
               ,
               that
               I
               may
               ever
               
                 think
                 ,
                 speak
              
               ,
               and
               act
               as
               in
               the
               Light
               of
               thy
               All-seeing
               Eye
               ,
               and
               as
               immediately
               surrounded
               ,
               and
               intimately
               possessed
               with
               the
               Glory
               of
               thy
               Presence
               .
               O
               fill
               me
               with
               the
               profoundest
               Awe
               and
               Reverence
               ,
               compose
               my
               levities
               ,
               confirm
               my
               doubtfulness
               ,
               and
               fix
               my
               wandrings
               ,
               and
               make
               me
               ever
               satisfied
               with
               the
               Methods
               of
               thy
               Wise
               Providence
               .
            
             
               And
               when
               by
               the
               Meditation
               of
               this
               thy
               Knowledge
               and
               Presence
               ,
               I
               shall
               learn
               to
               demean
               my self
               in
               any
               measure
               as
               I
               ought
               :
               grant
               that
               upon
               the
               same
               consideration
               ,
               I
               may
               content
               my self
               with
               thy
               Divine
               Approbation
               and
               Allowance
               ,
               whatever
               I
               am
               thought
               of
               in
               Man's
               Judgment
               .
               Finally
               ,
               O
               my
               God
               ,
               Grant
               I
               may
               so
               set
               thee
               before
               me
               here
               ,
               that
               I
               may
               not
               be
               afraid
               to
               appear
               before
               thee
               
                 hereafter
                 .
                 Amen
              
               .
            
          
        
         
           
           
             Contemplation
             VI.
             Of
             the
             Omnipotence
             of
             God.
             
          
           
             
               I.
               
            
             
               THE
               next
               Attribute
               ,
               whereby
               this
               One
               God
               becomes
               qualifi'd
               for
               the
               Government
               of
               the
               Universe
               ,
               is
               his
               Omnipotence
               .
               Whereby
               may
               be
               understood
               ,
               and
               commonly
               is
               ,
               a
               Power
               of
               doing
               whatsoever
               is
               possible
               to
               be
               done
               .
               But
               in
               this
               there
               is
               some
               difficulty
               ,
               from
               which
               we
               must
               disengage
               our
               Notion
               .
            
          
           
             
               II.
               
            
             
               For
               ,
               whereas
               every
               thing
               that
               is
               possible
               ,
               is
               made
               the
               Object
               of
               the
               Divine
               Power
               ,
               a
               nice
               enquirer
               may
               here
               demand
               ,
               What
               do
               you
               mean
               by
               Possible
               ?
               For
               Possible
               has
               its
               denomination
               from
               Power
               ,
               and
               therefore
               must
               be
               measured
               either
               in
               relation
               to
               created
               Power
               ,
               or
               in
               relation
               to
               increated
               Power
               .
               If
               in
               relation
               
               to
               the
               first
               ,
               then
               for
               God
               to
               be
               able
               to
               do
               all
               that
               is
               possible
               ,
               will
               amount
               to
               no
               more
               ,
               Than
               that
               he
               can
               do
               whatever
               a
               Creature
               can
               do
               .
               But
               ,
               if
               in
               relation
               to
               the
               second
               ,
               then
               for
               God
               to
               be
               able
               to
               do
               all
               that
               is
               possible
               ,
               will
               be
               the
               same
               as
               to
               say
               ,
               That
               he
               can
               do
               whatever
               he
               can
               do
               .
               Which
               would
               be
               a
               very
               notable
               discovery
               .
               And
               ,
               besides
               ,
               according
               to
               this
               measure
               ,
               a
               Man
               might
               truly
               say
               ,
               that
               God
               were
               Omnipotent
               ;
               tho'
               at
               the
               same
               time
               he
               should
               deny
               that
               he
               could
               Create
               any
               thing
               besides
               the
               present
               World
               :
               because
               he
               could
               then
               do
               all
               that
               is
               possible
               ,
               there
               being
               nothing
               then
               but
               this
               World
               so
               denominated
               from
               the
               Divine
               Power
               ,
               
               as
               Suarez
               rightly
               infers
               .
            
          
           
             
               III.
               
            
             
               To
               satisfie
               therefore
               this
               difficulty
               ,
               we
               must
               find
               out
               another
               sense
               of
               the
               word
               Possible
               ,
               than
               what
               is
               taken
               from
               denomination
               to
               any
               Power
               .
               I
               consider
               ,
               therefore
               ,
               that
               a
               thing
               may
               be
               said
               to
               be
               possible
               Absolutely
               and
               Negatively
               ,
               from
               the
               habitude
               
               of
               the
               
                 simple
                 Idea's
                 themselves
              
               ,
               as
               well
               as
               from
               relation
               to
               any
               Power
               which
               may
               so
               denominate
               it
               .
               My
               meaning
               is
               ,
               That
               there
               are
               some
               Idea's
               whose
               habitude
               is
               such
               to
               one
               another
               ,
               that
               they
               may
               admit
               of
               composition
               :
               there
               are
               others
               ,
               again
               ,
               whose
               habitude
               is
               such
               that
               they
               cannot
               admit
               of
               composition
               ,
               but
               stand
               necessarily
               divided
               .
               The
               first
               of
               these
               I
               call
               Possible
               ,
               the
               second
               I
               call
               Impossible
               .
               Possible
               ,
               therefore
               in
               this
               sense
               ,
               is
               the
               same
               as
               that
               which
               involves
               no
               repugnance
               .
               And
               therefore
               ,
               to
               avoid
               all
               Ambiguity
               ,
               setting
               aside
               the
               Word
               Possible
               ,
               I
               shall
               chuse
               rather
               to
               express
               the
               Omnipotence
               of
               God
               by
               calling
               it
               a
               Power
               of
               doing
               whatever
               involves
               no
               repugnancy
               or
               contradiction
               .
            
          
           
             
               IV.
               
            
             
               Now
               ,
               that
               God
               is
               thus
               Omnipotent
               (
               not
               to
               seek
               out
               after
               other
               Arguments
               )
               I
               thus
               demonstrate
               from
               the
               Idea
               of
               God.
               Being
               it self
               is
               the
               proper
               ,
               full
               and
               adequate
               cause
               of
               Being
               ,
               for
               whatever
               is
               ,
               so
               
               far
               as
               it
               is
               ,
               it
               partakes
               of
               Being
               it self
               ,
               as
               was
               before
               proved
               .
               Now
               if
               Being
               it self
               be
               the
               proper
               ,
               full
               and
               adequate
               cause
               of
               Being
               ,
               then
               its
               effect
               must
               extend
               to
               all
               those
               things
               which
               are
               not
               repugnant
               to
               the
               Nature
               and
               
                 Reason
                 of
                 Being
              
               .
               For
               if
               it
               did
               extend
               only
               to
               some
               certain
               Ones
               ,
               then
               Being
               it self
               would
               not
               be
               the
               proper
               ,
               full
               ,
               and
               adequate
               cause
               of
               Being
               ,
               as
               is
               supposed
               ,
               but
               only
               of
               this
               or
               that
               particular
               Being
               .
               And
               if
               it
               extends
               to
               all
               things
               that
               are
               not
               repugnant
               to
               the
               
                 Reason
                 of
                 Being
              
               ,
               then
               it
               must
               extend
               to
               all
               but
               
                 not
                 being
              
               :
               For
               not
               being
               only
               is
               regugnant
               to
               the
               Reason
               of
               Being
               .
               God
               ,
               therefore
               ,
               who
               is
               Being
               it self
               ,
               can
               do
               all
               ,
               that
               does
               not
               involve
               in
               it
               the
               Reason
               of
               not
               being
               ;
               but
               these
               are
               only
               contradictions
               :
               God
               therefore
               can
               do
               whatever
               does
               not
               imply
               a
               contradiction
               ,
               and
               is
               therefore
               Omnipotent
               .
               Which
               was
               the
               thing
               to
               be
               proved
               .
            
          
           
             
             
               The
               Vse
               of
               this
               to
               Devotion
               .
            
             
               FRom
               the
               Omnipotence
               of
               God
               ,
               we
               may
               take
               occasion
               to
               make
               these
               Conclusions
               .
               First
               ,
               That
               we
               ought
               to
               revere
               and
               fear
               him
               above
               all
               the
               things
               in
               the
               World
               ,
               and
               endeavour
               by
               the
               utmost
               services
               of
               a
               well-order'd
               life
               to
               make
               him
               our
               Friend
               ,
               considering
               what
               a
               fearful
               thing
               it
               is
               to
               fall
               into
               the
               Hands
               of
               an
               
                 Omnipotent
                 Enemy
                 .
                 I
                 will
                 forewarn
                 you
                 whom
                 you
                 shall
                 fear
                 ,
              
               
               says
               our
               Saviour
               ,
               
                 fear
                 him
                 ,
                 which
                 after
                 he
                 has
                 killed
                 ,
                 has
                 power
                 to
                 cast
                 into
                 hell
                 ,
                 yea
                 I
                 say
                 unto
                 you
                 ,
                 Fear
                 him
                 .
              
            
             
               Secondly
               ,
               That
               when
               once
               we
               have
               made
               God
               our
               Friend
               ,
               and
               engaged
               him
               on
               our
               side
               ,
               we
               then
               fear
               no
               Created
               Power
               ,
               whether
               Human
               or
               Diabolical
               .
               For
               if
               an
               Omnipotent
               God
               be
               with
               us
               ,
               what
               need
               we
               care
               who
               is
               against
               us
               .
               We
               ought
               rather
               to
               say
               with
               the
               
                 Psalmist
                 ,
                 tho'
                 I
                 walk
                 through
                 the
                 valley
                 of
                 the
                 shadow
                 of
                 death
                 ,
              
               
               
                 I
                 will
                 fear
                 no
                 evil
                 :
                 for
                 thou
                 art
                 with
                 me
                 ,
                 thy
                 rod
                 and
                 thy
                 staff
                 comfort
                 me
                 .
              
            
             
             
               Lastly
               ,
               We
               ought
               upon
               Consideration
               of
               this
               great
               Attribute
               of
               God
               ,
               to
               repose
               a
               firm
               trust
               and
               confidence
               in
               all
               his
               Promises
               ,
               tho'
               never
               so
               contrary
               to
               the
               Ordinary
               
                 Laws
                 of
                 Nature
              
               ,
               and
               to
               the
               common
               Measures
               of
               
                 Human
                 Probability
              
               .
               Since
               our
               concern
               is
               with
               him
               ,
               who
               is
               the
               God
               of
               Nature
               ,
               and
               with
               whom
               (
               as
               the
               Angel
               tells
               us
               )
               nothing
               
                 shall
                 be
              
               impossible
               .
               
            
          
           
             
               The
               Aspiration
               .
            
             
               WIth
               thee
               ,
               O
               my
               God
               ,
               is
               
                 Power
                 and
                 Strength
              
               ,
               and
               with
               thee
               ought
               to
               be
               
                 Dominion
                 and
                 Fear
                 .
                 My
                 flesh
                 trembles
                 for
                 fear
                 of
                 thee
                 :
                 and
                 I
                 am
                 afraid
                 of
                 thy
                 Iudgments
                 .
              
               Thou
               art
               Terrible
               ,
               O
               my
               God
               ,
               as
               well
               as
               Lovely
               ,
               but
               thou
               art
               also
               Lovely
               in
               thy
               very
               Terrour
               .
               
                 Turn
                 away
                 thine
                 eyes
                 from
                 me
                 ,
              
               
               
                 for
                 they
                 have
                 overcome
                 me
              
               ;
               they
               have
               overcome
               me
               with
               their
               Dread
               ,
               as
               well
               as
               with
               their
               Beauty
               ;
               For
               ,
               as
               
                 thou
                 art
                 Beautiful
                 ,
                 O
                 my
                 Love
                 ,
                 as
              
               Tirzah
               ,
               
                 Comely
                 ,
                 as
              
               Jerusalem
               ;
               so
               art
               
               thou
               also
               
                 Terrible
                 ,
                 as
                 an
                 Army
                 with
                 Banners
                 .
              
            
             
               O
               my
               Omnipotent
               Love
               ,
               with
               what
               safety
               ,
               as
               well
               as
               delight
               ,
               do
               I
               sit
               under
               thy
               Shadow
               !
               Thou
               hast
               brought
               me
               into
               thy
               Banquetting-House
               ,
               and
               thy
               Banner
               over
               me
               ,
               is
               Power
               as
               well
               as
               Love.
               Thy
               Love
               is
               stronger
               than
               Death
               ;
               what
               need
               I
               sear
               ,
               thy
               left
               Hand
               is
               under
               my
               Head
               ,
               and
               thy
               right
               Hand
               does
               imbrace
               me
               ;
               And
               why
               then
               should
               any
               dread
               approach
               me
               ?
               
                 The
                 Lord
                 is
                 my
                 light
                 and
                 my
                 salvation
                 ,
                 whom
                 then
                 shall
                 I
                 fear
                 ?
                 He
                 is
                 the
                 strength
                 of
                 my
                 life
                 ,
                 of
                 whom
                 then
                 should
                 I
                 be
                 afraid
                 .
              
            
             
               O
               ,
               my
               God
               ,
               why
               is
               not
               my
               Faith
               like
               thy
               Power
               ?
               Thou
               canst
               do
               all
               things
               ;
               And
               why
               is
               my
               Faith
               limited
               ?
               Let
               me
               imitate
               thee
               ,
               O
               my
               God
               ,
               in
               this
               thy
               Infinity
               :
               and
               grant
               me
               such
               a
               Victorious
               ,
               such
               an
               Omnipotent
               Faith
               ,
               that
               as
               to
               thee
               nothing
               is
               too
               hard
               to
               do
               ,
               so
               to
               me
               nothing
               may
               be
               too
               hard
               to
               believe
               .
               Amen
               .
            
          
        
         
           
           
             Contemplation
             VII
             .
             Of
             the
             Divine
             Iustice
             and
             Veracity
             .
          
           
             
               I.
               
            
             
               FRom
               the
               Omnipotence
               of
               God
               ,
               I
               proceed
               to
               the
               Consideration
               of
               his
               Iustice
               ,
               this
               being
               as
               necessary
               a
               qualification
               in
               the
               Governour
               of
               the
               whole
               World
               as
               the
               other
               .
               Now
               ,
               by
               Justice
               in
               this
               place
               ,
               I
               understand
               particular
               ,
               not
               Universal
               Justice
               .
               And
               of
               particular
               Justice
               ,
               not
               that
               which
               is
               Commutative
               (
               for
               this
               has
               no
               place
               in
               God
               ;
               for
               ,
               
               as
               the
               Apostle
               says
               ,
               
                 Who
                 has
                 first
                 given
                 to
                 him
                 ,
                 and
                 it
                 shall
                 be
                 recompensed
                 to
                 him
                 again
                 ?
              
               )
               but
               that
               which
               is
               Distributive
               ,
               and
               consists
               in
               a
               constant
               will
               of
               dispensing
               to
               every
               Person
               according
               to
               his
               deserts
               .
            
          
           
             
             
               II.
               
            
             
               This
               Iustice
               of
               God
               is
               the
               same
               in
               the
               moral
               World
               ,
               as
               Order
               and
               Proportion
               is
               in
               the
               Natural
               .
               'T
               is
               giving
               to
               every
               thing
               its
               due
               place
               and
               station
               ,
               and
               disposing
               it
               according
               to
               its
               Nature
               and
               Condition
               .
               For
               as
               the
               Beauty
               of
               the
               Natural
               World
               arises
               from
               Proportion
               ,
               so
               does
               the
               Beauty
               of
               the
               Moral
               World
               arise
               also
               from
               due
               Order
               and
               Proportion
               ;
               and
               as
               God
               has
               strictly
               observ'd
               this
               Rule
               in
               the
               making
               of
               the
               World
               ,
               having
               made
               all
               things
               in
               Number
               ,
               Weight
               and
               Measure
               ,
               so
               we
               may
               be
               sure
               he
               proceeds
               by
               the
               same
               Standard
               in
               the
               Government
               and
               conduct
               of
               it
               ,
               though
               the
               exactness
               of
               this
               latter
               is
               not
               so
               obvious
               to
               our
               observation
               ,
               as
               that
               of
               the
               former
               ,
               nor
               are
               we
               so
               well
               able
               to
               judge
               of
               the
               Moral
               ,
               as
               of
               the
               
                 Natural
                 Geometry
              
               of
               God.
               
            
          
           
             
               III.
               
            
             
               Now
               that
               God
               is
               thus
               Just
               ,
               always
               acting
               according
               to
               true
               
                 Order
                 and
                 Proportion
              
               ,
               may
               sufficiently
               be
               made
               out
               from
               this
               single
               Consideration
               .
               
               All
               Order
               and
               Proportion
               (
               as
               every
               one
               I
               suppose
               will
               readily
               grant
               )
               is
               ,
               in
               it self
               consider'd
               ,
               lovely
               and
               desirable
               .
               If
               so
               ,
               then
               it
               cannot
               be
               nill'd
               or
               refused
               for
               it self
               ,
               or
               as
               such
               .
               If
               so
               ,
               then
               whenever
               it
               is
               refused
               ,
               it
               must
               be
               refused
               for
               the
               sake
               of
               some
               other
               greater
               good
               .
               If
               so
               ,
               then
               this
               other
               greater
               good
               must
               be
               ,
               either
               the
               private
               interest
               of
               the
               Refuser
               ,
               or
               some
               other
               Private
               Interest
               ,
               or
               the
               Publick
               Interest
               .
               But
               neihter
               of
               these
               can
               here
               find
               any
               admission
               .
               It
               cannot
               be
               for
               the
               Private
               Interest
               of
               the
               Refuser
               ,
               who
               is
               here
               supposed
               to
               be
               a
               Being
               absolutely
               Perfect
               ;
               and
               consequently
               not
               capable
               of
               proposing
               to
               himself
               any
               self-end
               .
               And
               cannot
               be
               for
               the
               Publick
               Interest
               ,
               for
               the
               greatest
               Interest
               of
               the
               Publick
               consists
               
                 in
                 Order
              
               and
               Proportion
               .
               Neither
               can
               this
               Order
               be
               violated
               for
               the
               Interest
               of
               any
               other
               Private
               Person
               ,
               because
               that
               is
               not
               a
               greater
               ,
               but
               on
               the
               contrary
               ,
               an
               infinitely
               less
               good
               ,
               Order
               and
               Proportion
               being
               the
               good
               of
               the
               
               Publick
               ,
               which
               is
               always
               greater
               than
               any
               Private
               whatsoever
               .
               Since
               therefore
               Order
               and
               Proportion
               cannot
               be
               violated
               by
               God
               for
               any
               of
               these
               ends
               ,
               nor
               for
               its
               own
               sake
               ,
               it
               being
               
                 as
                 such
              
               lovely
               and
               desirable
               ,
               as
               was
               supposed
               ,
               it
               follows
               that
               Order
               and
               Proportion
               cannot
               possibly
               be
               violated
               by
               God
               at
               all
               ,
               and
               consequently
               't
               is
               necessary
               that
               God
               should
               always
               effectually
               Will
               Order
               and
               Proportion
               ,
               which
               is
               the
               same
               as
               to
               be
               Iust.
               
            
          
           
             
               IV.
               
            
             
               By
               this
               Justice
               ,
               or
               Will
               of
               following
               Order
               and
               Proportion
               ,
               God
               stands
               ingaged
               not
               to
               punish
               an
               Innocent
               Creature
               ,
               or
               to
               afflict
               him
               with
               any
               evil
               greater
               than
               that
               good
               which
               he
               has
               conferr'd
               upon
               him
               :
               Within
               that
               compass
               indeed
               he
               may
               ,
               for
               that
               is
               only
               to
               deduct
               from
               that
               Happiness
               ,
               every
               degree
               of
               which
               was
               a
               free
               favour
               .
               But
               he
               cannot
               impose
               the
               least
               grain
               or
               scruple
               of
               evil
               upon
               him
               beyond
               the
               good
               conferr'd
               ,
               without
               some
               demerit
               of
               the
               Creature
               .
               Much
               
               less
               will
               this
               Justice
               of
               God
               permit
               that
               he
               should
               predetermin
               an
               Innocent
               Creature
               ,
               without
               respect
               to
               any
               Crime
               ,
               meerly
               for
               his
               own
               will
               and
               pleasure
               ,
               to
               everlasting
               misery
               .
               He
               that
               can
               make
               this
               consistent
               with
               God's
               Justice
               ,
               or
               any
               Justice
               in
               the
               World
               ,
               had
               need
               be
               a
               very
               good
               Reconciler
               .
            
          
           
             
               V.
               
            
             
               But
               now
               whether
               God's
               Justice
               obliges
               him
               
                 to
                 punish
              
               the
               Sinner
               ,
               as
               well
               as
               
                 not
                 to
                 punish
                 the
                 Innocent
              
               ,
               is
               a
               thing
               that
               will
               admit
               of
               more
               question
               .
               This
               has
               been
               argued
               with
               great
               Contention
               between
               some
               Schools
               ,
               and
               is
               too
               disputable
               to
               be
               positively
               determined
               .
               For
               my
               part
               I
               am
               more
               inclined
               to
               think
               that
               the
               Nature
               of
               God
               obliges
               him
               to
               punish
               sin
               some
               where
               or
               other
               ,
               and
               that
               
                 vindicative
                 Iustice
              
               is
               Essential
               to
               him
               .
            
          
           
             
               VI.
               
            
             
               That
               it
               is
               so
               far
               Essential
               to
               him
               that
               he
               cannot
               but
               punish
               an
               impenitent
               Sinner
               ,
               few
               I
               believe
               will
               question
               .
               For
               nothing
               in
               the
               World
               
               can
               be
               imagined
               more
               against
               Order
               and
               Proportion
               than
               that
               a
               Sinner
               should
               be
               pardon'd
               without
               Repentance
               .
               But
               further
               ,
               't
               is
               highly
               probable
               that
               sin
               could
               not
               have
               been
               ,
               pardon'd
               even
               with
               Repentance
               ,
               had
               there
               not
               also
               been
               Satisfaction
               made
               to
               God
               for
               it
               .
               'T
               is
               plain
               
                 de
                 facto
              
               ,
               that
               God
               
                 would
                 not
              
               remit
               sin
               without
               satisfaction
               ,
               and
               that
               too
               the
               highest
               imaginable
               :
               Which
               makes
               it
               very
               probable
               that
               he
               could
               not
               .
               For
               is
               it
               reasonable
               to
               think
               that
               God
               would
               deliver
               up
               his
               only
               and
               beloved
               Son
               to
               that
               
                 bitter
                 dispensation
              
               ,
               if
               ,
               with
               the
               safety
               of
               his
               Justice
               ,
               he
               could
               have
               pardon'd
               us
               ,
               meerly
               for
               our
               Repentance
               ,
               without
               such
               a
               costly
               sacrifice
               ?
               And
               that
               he
               could
               not
               ,
               does
               not
               that
               Prayer
               of
               our
               Saviour
               argue
               ,
               which
               he
               used
               in
               his
               Agony
               ?
               
                 Father
                 ,
                 if
                 it
                 be
                 possible
                 ,
                 let
                 this
                 cup
                 pass
                 from
                 me
                 :
              
               Which
               is
               as
               much
               as
               if
               he
               had
               said
               ,
               
                 Father
                 if
                 the
                 sin
                 of
                 Man
                 may
                 be
                 remitted
                 any
                 other
                 way
                 than
                 by
                 way
                 of
                 suffering
                 ,
                 I
                 desire
                 I
                 may
                 not
                 suffer
                 .
              
               This
               I
               think
               is
               the
               
               Obvious
               sense
               of
               the
               Words
               .
               But
               this
               Prayer
               of
               his
               ,
               was
               not
               granted
               by
               the
               removal
               of
               the
               Cup
               ,
               and
               may
               I
               not
               thence
               conclude
               that
               't
               was
               impossible
               it
               should
               be
               removed
               ?
            
          
           
             
               VII
               .
            
             
               And
               I
               further
               consider
               that
               God
               necessarily
               hates
               sin
               with
               an
               infinite
               hatred
               ,
               as
               a
               thing
               that
               is
               diametrically
               opposite
               to
               his
               own
               Essential
               sanctity
               ,
               and
               to
               those
               great
               Ends
               which
               he
               cannot
               but
               propose
               in
               the
               regulation
               of
               the
               universe
               .
               But
               how
               he
               should
               thus
               hate
               it
               ,
               and
               yet
               not
               shew
               this
               his
               hatred
               by
               punishing
               it
               ,
               is
               not
               easie
               to
               conceive
               .
               And
               besides
               ,
               it
               seems
               agreeable
               to
               the
               Laws
               of
               Order
               and
               Proportion
               ,
               that
               so
               great
               a
               Dis-harmony
               as
               Sin
               ,
               should
               never
               go
               wholly
               unpunish'd
               ,
               but
               that
               the
               Publick
               happiness
               ,
               of
               which
               Sin
               is
               a
               violation
               ,
               should
               be
               both
               repair'd
               ,
               and
               secured
               by
               the
               exaction
               of
               some
               satisfaction
               .
            
          
           
             
               VIII
               .
            
             
               If
               it
               be
               said
               ,
               that
               every
               one
               may
               remit
               as
               much
               as
               he
               please
               from
               his
               
               own
               Right
               ,
               and
               that
               then
               much
               more
               may
               God.
               I
               answer
               ,
               that
               Right
               ,
               is
               either
               Right
               of
               Dominion
               ,
               or
               Right
               of
               Office.
               From
               Right
               of
               Dominion
               ,
               when
               alone
               ,
               no
               doubt
               any
               person
               may
               remit
               what
               he
               pleases
               ,
               but
               not
               from
               Right
               of
               Office
               ,
               or
               from
               Right
               of
               Dominion
               ,
               when
               joyn'd
               with
               Right
               of
               Office.
               Now
               there
               is
               great
               reason
               to
               believe
               that
               the
               exacting
               of
               Punishment
               for
               sin
               ,
               is
               not
               in
               God
               a
               Right
               of
               Dominion
               only
               ,
               but
               also
               a
               Right
               of
               Office
               ;
               that
               is
               ,
               that
               God
               does
               not
               punish
               only
               as
               
                 supreme
                 Lord
              
               ,
               but
               as
               a
               Iudge
               ;
               and
               as
               a
               Iudge
               ,
               't
               is
               congruous
               to
               suppose
               that
               he
               may
               be
               obliged
               to
               punish
               .
               Obliged
               ,
               not
               by
               any
               Law
               or
               Power
               superiour
               to
               himself
               ,
               but
               by
               the
               Essential
               Rectitude
               of
               his
               own
               Nature
               and
               Will
               :
               Which
               by
               obliging
               him
               to
               regard
               the
               Public
               Order
               and
               Interest
               ,
               may
               by
               consequence
               oblige
               him
               to
               animadvert
               upon
               those
               who
               transgress
               against
               it
               .
            
          
           
             
             
               IX
               .
            
             
               And
               thus
               far
               of
               the
               Justice
               of
               God
               ,
               whereby
               he
               deals
               uprightly
               and
               equally
               with
               all
               his
               Creatures
               ,
               and
               renders
               to
               every
               one
               his
               own
               ,
               according
               to
               their
               Works
               ,
               good
               or
               bad
               ,
               without
               any
               Partiality
               or
               Respect
               of
               Persons
               .
               The
               next
               thing
               I
               consider
               in
               God
               is
               his
               veracity
               ,
               whereby
               all
               his
               words
               are
               conformable
               to
               his
               Mind
               and
               Intention
               ,
               and
               all
               his
               performances
               conformable
               to
               his
               words
               :
               Whereby
               he
               most
               assuredly
               makes
               good
               all
               his
               Covenants
               ,
               Promises
               and
               Threatnings
               ,
               and
               cannot
               possibly
               deceive
               his
               Creatures
               any
               more
               than
               he
               himself
               can
               be
               deceived
               .
            
          
           
             
               X.
               
            
             
               That
               there
               is
               this
               veracity
               in
               God
               we
               may
               be
               assured
               from
               the
               All-sufficiency
               and
               Perfection
               of
               his
               Being
               .
               For
               all
               Fraud
               and
               Deceit
               is
               grounded
               upon
               Inigence
               and
               Infirmity
               .
               No
               Man
               deceives
               meerly
               for
               
                 deceivings
                 sake
              
               ,
               but
               to
               serve
               a
               turn
               ,
               to
               relieve
               a
               Necessity
               .
               And
               such
               a
               Necessity
               too
               as
               cannot
               be
               
               reliev'd
               any
               other
               way
               .
               For
               Fraud
               is
               not
               only
               a
               Remedy
               ,
               but
               the
               last
               Remedy
               ;
               men
               never
               betake
               themselves
               to
               tricks
               ,
               but
               when
               they
               can't
               compass
               their
               Ends
               by
               Plain-dealing
               .
               But
               now
               none
               of
               these
               things
               can
               be
               incident
               to
               God
               ,
               who
               being
               above
               all
               Indigence
               and
               Infirmity
               ,
               must
               of
               consequence
               be
               as
               much
               above
               all
               Falshood
               and
               Deceit
               .
            
          
           
             
               The
               Vse
               of
               this
               to
               Devotion
               .
            
             
               COnsidering
               then
               that
               God
               is
               thus
               strictly
               
                 Iust
                 ,
                 True
              
               and
               Faithful
               ,
               't
               is
               rational
               hence
               to
               conclude
               ,
               first
               ,
               how
               much
               it
               concerns
               us
               to
               Fear
               him
               ,
               and
               to
               beware
               how
               we
               render
               our selves
               Obnoxious
               to
               this
               his
               Justice
               .
            
             
               Secondly
               ,
               That
               we
               ought
               always
               to
               rest
               intirely
               satisfy'd
               in
               the
               Divine
               Dispensations
               ,
               knowing
               that
               't
               is
               impossible
               but
               that
               this
               Judge
               of
               the
               whole
               Earth
               should
               do
               Right
               .
            
             
               And
               lastly
               ,
               That
               we
               ought
               readily
               and
               firmly
               to
               believe
               him
               in
               all
               the
               Manifestations
               of
               his
               Mind
               and
               
               Will
               ,
               and
               particularly
               that
               we
               ought
               to
               repose
               a
               strong
               Confidence
               in
               his
               Covenants
               and
               Promises
               ,
               being
               well
               assured
               that
               he
               is
               Faithful
               who
               has
               promised
               .
            
          
           
             
               The
               Aspiration
               .
            
             
               
                 MY
                 God
                 ,
                 My
                 Iudge
              
               ,
               who
               art
               Righteous
               in
               all
               thy
               ways
               ,
               and
               Holy
               in
               all
               thy
               works
               ,
               I
               delight
               to
               think
               of
               thee
               ,
               tho'
               I
               am
               too
               guilty
               to
               contemplate
               thee
               ,
               in
               this
               thy
               Attribute
               ,
               without
               Fear
               and
               Trembling
               .
               For
               there
               is
               Iudgment
               as
               well
               as
               Mercy
               with
               thee
               that
               thou
               shouldst
               be
               Fear'd
               .
               
                 O
                 enter
                 not
                 into
                 Iudgment
                 with
                 thy
                 Servant
                 ,
                 for
                 in
                 thy
                 sight
                 shall
                 no
                 man
                 living
                 be
                 Iustify'd
                 .
              
            
             
               My
               God
               ,
               how
               strangely
               Impious
               are
               they
               who
               dare
               say
               or
               think
               that
               the
               way
               of
               the
               Lord
               is
               not
               equal
               !
               My
               God
               ,
               I
               am
               none
               of
               those
               ,
               nor
               will
               I
               ever
               be
               of
               that
               profane
               number
               .
               I
               will
               ever
               acquiesce
               in
               the
               Equity
               of
               thy
               Dispensations
               ,
               whether
               I
               am
               able
               to
               comprehend
               it
               or
               no.
               For
               I
               know
               tho'
               Clouds
               and
               Darkness
               
               may
               sometimes
               be
               round
               about
               thee
               ,
               yet
               Righteousness
               and
               Judgement
               are
               always
               the
               Habitation
               of
               thy
               Seat.
               
            
             
               I
               readily
               and
               firmly
               assent
               ,
               O
               my
               God
               ,
               to
               all
               the
               Declarations
               thou
               hast
               made
               of
               thy
               Mind
               and
               Will.
               I
               believe
               all
               thy
               Predictions
               ,
               all
               thy
               Promises
               ,
               and
               all
               thy
               Threatnings
               ,
               that
               they
               shall
               be
               fulfill'd
               all
               
                 in
                 their
                 Season
              
               .
               I
               know
               that
               nothing
               but
               Truth
               can
               proceed
               from
               thee
               who
               art
               Truth
               it self
               :
               I
               know
               that
               thou
               ,
               O
               God
               ,
               can'st
               not
               deceive
               us
               ,
               O
               grant
               that
               we
               may
               not
               deceive
               our selves
               .
               Amen
               .
            
          
        
         
           
           
             Contemplation
             VIII
             .
             Of
             the
             Divine
             Goodness
             and
             Philanthropy
             .
          
           
             
               I.
               
            
             
               I
               shall
               now
               close
               up
               these
               my
               Considerations
               of
               God
               ,
               with
               a
               Meditation
               upon
               the
               
                 Divine
                 Goodness
              
               ,
               by
               which
               I
               understand
               a
               Propension
               of
               doing
               good
               to
               his
               Creatures
               by
               the
               Communication
               of
               his
               own
               good
               or
               happiness
               .
               But
               here
               upon
               my
               first
               entrance
               ,
               I
               find
               my self
               plunged
               beyond
               my
               Depth
               .
               It
               is
               an
               immense
               Ocean
               which
               no
               Line
               can
               fathom
               ,
               and
               where
               the
               Sight
               loses
               it self
               in
               a
               long
               boundless
               Prospect
               .
               This
               is
               that
               Attribute
               which
               in
               a
               peculiar
               manner
               adorns
               and
               accomplishes
               the
               Divine
               Nature
               ,
               and
               renders
               it
               Amiable
               and
               Lovely
               ,
               as
               well
               as
               Venerable
               and
               Adorable
               .
               This
               is
               the
               highest
               
               Repast
               of
               Angels
               ,
               and
               the
               peculiar
               entertainment
               of
               Contemplative
               Souls
               ,
               many
               of
               which
               who
               had
               no
               other
               guide
               to
               follow
               but
               the
               Clue
               of
               their
               own
               Reasonings
               ,
               have
               long
               since
               observed
               that
               Goodness
               is
               the
               Principal
               ;
               and
               ,
               as
               I
               may
               say
               ,
               the
               Divinest
               Attribute
               of
               the
               Deity
               .
            
          
           
             
               II.
               
            
             
               This
               the
               Gentile
               Theology
               intended
               by
               making
               Love
               the
               most
               ancient
               of
               all
               the
               Gods.
               And
               accordingly
               we
               find
               in
               the
               Platonic
               Trinity
               (
               which
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               that
               the
               first
               place
               is
               assign'd
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               they
               conceive
               after
               the
               manner
               of
               an
               immense
               and
               most
               pure
               Light
               ,
               continually
               dissusing
               and
               Communicating
               its
               invigorative
               Beams
               .
               And
               this
               was
               that
               which
               the
               fine
               Platonist
               Boethius
               alluded
               to
               ,
               in
               that
               celebrated
               and
               graphical
               description
               of
               God
               ,
               when
               he
               call'd
               him
               
                 Fons
                 Boni
                 Lucidus
              
               ,
               the
               
                 Lucid
                 Fountain
                 of
                 Good.
              
               And
               there
               is
               an
               ancient
               
                 Cabalistical
                 Table
              
               supposed
               to
               be
               borrowed
               from
               the
               Pythagoreans
               ,
               which
               represents
               in
               a
               
               visible
               Scheme
               the
               Order
               of
               the
               Divine
               Perfection
               ,
               wherein
               't
               is
               observable
               that
               Goodness
               is
               seated
               in
               the
               Supreme
               Circle
               ,
               which
               they
               call
               Chether
               or
               the
               Crown
               ,
               thereby
               intimating
               that
               goodness
               presides
               over
               ,
               and
               gives
               Laws
               and
               Measures
               to
               all
               the
               other
               Attributes
               of
               God.
               
            
          
           
             
               III.
               
            
             
               And
               indeed
               it
               does
               so
               :
               For
               thus
               God's
               Power
               serves
               to
               execute
               the
               Dictates
               of
               his
               Wisdom
               ,
               and
               his
               Wisdom
               is
               employ'd
               in
               finding
               out
               Objects
               ,
               Methods
               and
               Occasions
               ,
               for
               the
               exercise
               of
               his
               Goodness
               .
               Nay
               ,
               even
               Justice
               it self
               ,
               which
               at
               first
               seems
               to
               thwart
               and
               reprimand
               the
               inclinations
               of
               Goodness
               ,
               will
               notwithstanding
               be
               found
               upon
               nearer
               inspection
               ,
               sweetly
               to
               conspire
               and
               accord
               with
               it
               ,
               nay
               (
               what
               seems
               a
               greater
               Paradox
               )
               to
               be
               one
               of
               the
               Instances
               and
               Exemplifications
               of
               it
               .
               For
               God
               never
               punishes
               but
               when
               Order
               ,
               that
               is
               ,
               the
               good
               of
               the
               Universe
               requires
               it
               ,
               and
               consequently
               never
               but
               when
               upon
               the
               whole
               't
               is
               best
               to
               do
               so
               .
               So
               that
               God's
               goodness
               
               will
               still
               be
               the
               Chether
               ,
               the
               Crown
               of
               all
               his
               Perfections
               .
            
          
           
             
               IV.
               
            
             
               Plato
               calls
               God
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 Idea
                 or
                 Essence
                 of
                 Goodness
                 .
              
               A
               very
               high
               expression
               .
               But
               says
               not
               the
               Scripture
               also
               the
               same
               ?
               For
               when
               it
               defines
               God
               ,
               it
               does
               not
               say
               he
               is
               Wisdom
               or
               Power
               ,
               but
               that
               he
               is
               Love.
               Not
               Loving
               ,
               but
               Love
               it self
               .
               And
               our
               Saviour
               in
               Answer
               to
               him
               that
               call'd
               him
               good
               Master
               ,
               tells
               us
               ,
               There
               is
               none
               good
               but
               One
               ,
               that
               is
               God.
               As
               if
               this
               Divinest
               Attribute
               were
               
                 that
                 Honour
              
               ,
               of
               which
               God
               is
               said
               by
               the
               Prophet
               to
               be
               so
               Jealous
               ,
               that
               he
               will
               not
               give
               it
               to
               another
               :
               
               not
               to
               any
               of
               the
               Sons
               of
               Men
               ,
               no
               not
               to
               the
               Son
               of
               Man.
               
            
          
           
             
               V.
               
            
             
               And
               indeed
               God
               may
               well
               be
               Jealous
               of
               this
               his
               Honour
               ,
               since
               goodness
               is
               that
               Attribute
               which
               does
               not
               only
               render
               the
               Deity
               most
               lovely
               to
               us
               ,
               but
               is
               also
               most
               peculiarly
               beloved
               by
               Himself
               .
               'T
               is
               his
               Favourite
               and
               darling
               Excellence
               ,
               that
               which
               he
               seems
               most
               of
               all
               to
               
               delight
               in
               ,
               and
               to
               value
               as
               the
               very
               Flower
               and
               Beauty
               of
               all
               his
               Excellence
               .
               And
               therefore
               when
               Moses
               desired
               to
               have
               a
               sight
               of
               his
               Glory
               ,
               his
               Answer
               to
               him
               was
               ,
               
                 I
                 will
                 make
                 my
                 goodness
                 pass
                 before
                 thee
                 .
              
            
          
           
             
               VI.
               
            
             
               And
               how
               much
               God
               is
               in
               Love
               with
               this
               his
               Attribute
               ,
               we
               may
               conclude
               from
               the
               great
               use
               and
               exercise
               of
               it
               .
               God
               has
               exercised
               his
               goodness
               more
               than
               all
               the
               rest
               of
               his
               Attributes
               ,
               so
               that
               the
               Stream
               rises
               almost
               as
               high
               as
               the
               Fountain
               ,
               and
               the
               Instances
               and
               Exemplifications
               of
               it
               are
               almost
               as
               infinite
               as
               it self
               .
               The
               Material
               Fabrick
               of
               the
               World
               is
               the
               Emanation
               of
               the
               Divine
               goodness
               ,
               and
               who
               can
               tell
               how
               large
               that
               is
               ,
               or
               where
               the
               utmost
               boundaries
               of
               it
               are
               fix'd
               ?
               Then
               as
               for
               the
               Intellectual
               part
               of
               the
               Creation
               ,
               how
               fruitful
               has
               the
               Divine
               goodness
               been
               ,
               and
               what
               a
               Numerous
               Progeny
               has
               it
               brought
               forth
               !
               Who
               can
               number
               the
               Lords
               Host
               ?
               
               
                 Thousand
                 thousands
                 minister
                 unto
                 him
                 ,
                 and
                 ten
                 thousand
                 times
                 ten
                 thousand
                 stand
                 
                 before
                 him
                 .
              
               All
               these
               drink
               of
               the
               same
               inexhaustible
               
                 Well
                 of
                 Life
              
               ,
               of
               this
               
                 Lucid
                 Fountain
                 of
                 good
              
               ;
               and
               with
               perpetual
               Anthems
               of
               Praise
               celebrate
               the
               bounty
               of
               their
               Maker
               .
            
          
           
             
               VII
               .
            
             
               But
               altho
               those
               higher
               Orders
               of
               Spirits
               ,
               who
               are
               seated
               near
               the
               Spring-head
               of
               Bliss
               ,
               enjoy
               a
               greater
               share
               of
               the
               Divine
               Goodness
               ,
               and
               being
               as
               it
               were
               in
               a
               
                 direct
                 Position
              
               to
               that
               All-glorious
               Sun
               ,
               must
               needs
               drink
               in
               more
               plentiful
               and
               more
               vigorous
               Effusions
               of
               his
               Light
               ,
               yet
               Man
               ,
               the
               Younger
               Brother
               ,
               seems
               in
               some
               respects
               to
               be
               the
               Darling
               of
               Heaven
               ,
               and
               to
               be
               Priviledg'd
               with
               some
               peculiar
               Tokens
               of
               Favour
               .
               I
               shall
               chuse
               to
               instance
               in
               two
               .
               One
               is
               ,
               That
               Man
               is
               admitted
               to
               the
               Grace
               of
               Repentance
               ,
               and
               has
               the
               advantage
               of
               
                 Second
                 thoughts
              
               ,
               whereas
               
                 God
                 spared
                 not
                 the
                 Angels
                 that
                 sinn'd
                 .
              
               
               The
               other
               is
               ,
               That
               Man
               had
               the
               Honour
               to
               be
               Hypostatically
               United
               with
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               Second
               Person
               of
               the
               B.
               Trinity
               .
               So
               that
               what
               was
               figuratively
               spoken
               by
               God
               in
               the
               
               Case
               of
               Adam
               ,
               is
               here
               in
               some
               measure
               really
               verify'd
               ,
               
                 Behold
                 Man
                 is
                 become
                 as
                 one
                 of
                 us
              
               ;
               
               whereas
               
                 he
                 refused
                 to
                 take
                 upon
                 him
                 the
                 Nature
                 of
                 Angels
                 .
              
            
          
           
             
               VIII
               .
            
             
               These
               indeed
               are
               the
               two
               greater
               Lights
               that
               shine
               most
               conspicuously
               in
               the
               Firmament
               ,
               and
               such
               as
               when
               alone
               consider'd
               ,
               would
               wind
               up
               a
               contemplative
               Spirit
               to
               that
               Extatic
               Admiration
               of
               the
               Psalmist
               ,
               
               
                 Lord
                 what
                 is
                 man
                 that
                 thou
                 art
                 mindful
                 of
                 him
                 ,
                 and
                 the
                 son
                 of
                 man
                 that
                 thou
                 visitest
                 him
              
               !
               But
               there
               are
               also
               a
               multitude
               of
               lesser
               Stars
               ,
               many
               of
               which
               we
               do
               not
               observe
               ,
               tho
               we
               feel
               and
               thrive
               under
               their
               Influence
               ;
               and
               those
               which
               we
               do
               we
               cannot
               number
               .
               God's
               Favours
               are
               too
               quick
               for
               our
               Accounts
               ,
               and
               the
               Heavenly
               Manna
               falls
               so
               thick
               about
               our
               Tents
               ,
               that
               we
               want
               opportunity
               to
               gather
               it
               up
               .
            
          
           
             
               IX
               .
            
             
               But
               that
               I
               may
               Sail
               by
               some
               Compass
               in
               so
               wide
               and
               boundless
               an
               Ocean
               ,
               I
               consider
               that
               the
               Effects
               
               of
               God's
               goodness
               to
               Man
               may
               be
               distributed
               into
               these
               two
               Kinds
               in
               general
               ,
               Giving
               and
               Forgiving
               .
               Those
               of
               giving
               again
               are
               of
               two
               sorts
               :
               Either
               such
               as
               are
               to
               be
               conferr'd
               upon
               us
               after
               our
               Work
               is
               done
               ,
               by
               which
               I
               understand
               the
               Rewards
               of
               Heaven
               ,
               or
               such
               as
               are
               given
               us
               by
               way
               of
               Earnest
               ,
               or
               Anticipation
               .
            
          
           
             
               X.
               
            
             
               I
               begin
               with
               the
               last
               of
               these
               ,
               where
               the
               first
               thing
               that
               offers
               it self
               to
               our
               consideration
               is
               the
               
                 Collation
                 of
                 our
                 Being
              
               ;
               which
               I
               do
               not
               understand
               as
               it
               is
               generally
               taken
               in
               the
               Schools
               ,
               namely
               ,
               For
               naked
               and
               abstract
               Existence
               ,
               For
               thus
               to
               Be
               Absolutely
               has
               no
               manner
               of
               intrinsic
               good
               in
               it
               ,
               but
               is
               only
               a
               Foundation
               or
               Capacity
               of
               a
               good
               or
               evil
               State
               Indifferently
               .
               And
               this
               methinks
               is
               so
               very
               plain
               ,
               that
               I
               should
               much
               wonder
               how
               so
               many
               Metaphysical
               Heads
               could
               espouse
               the
               contrary
               ,
               were
               it
               not
               found
               to
               be
               a
               convenient
               Device
               for
               the
               Maintenance
               of
               that
               absurd
               Paradox
               ,
               
                 that
                 't
                 is
                 better
                 to
                 Be
                 ,
                 tho
                 in
                 Extreme
                 Misery
                 ,
                 than
                 not
                 to
                 be
              
               ;
               
               which
               Proposition
               was
               also
               intended
               for
               the
               support
               of
               another
               ,
               every
               whit
               as
               absurd
               ,
               viz.
               That
               God
               may
               consistently
               with
               his
               Goodness
               and
               Justice
               ,
               inflict
               eternal
               Misery
               upon
               an
               Innocent
               Creature
               .
               For
               since
               he
               may
               (
               as
               all
               grant
               )
               Annihilate
               an
               Innocent
               Creature
               ,
               't
               will
               follow
               that
               he
               may
               with
               less
               appearance
               of
               Injustice
               ,
               inflict
               on
               him
               eternal
               Misery
               ,
               Annihilation
               (
               according
               to
               these
               mens
               Metaphysics
               )
               being
               the
               greater
               evil
               of
               the
               two
               .
               And
               that
               for
               this
               notable
               Reason
               ,
               because
               he
               that
               is
               ,
               tho
               never
               so
               miserable
               ,
               enjoys
               some
               good
               ,
               viz.
               that
               of
               Existence
               ,
               whereas
               he
               that
               is
               not
               ,
               has
               none
               at
               all
               .
            
          
           
             
               XI
               .
            
             
               But
               now
               ,
               besides
               that
               the
               good
               of
               Simple
               being
               ,
               may
               be
               outweigh'd
               by
               Super-induced
               evils
               ,
               and
               that
               then
               to
               Be
               all
               consider'd
               ,
               would
               not
               be
               good
               but
               evil
               ,
               as
               I
               could
               easily
               shew
               were
               it
               my
               present
               concern
               further
               to
               ingage
               in
               that
               Controversie
               ;
               I
               say
               ,
               besides
               this
               ,
               I
               do
               not
               allow
               the
               Truth
               of
               the
               first
               Assertion
               ,
               
               that
               to
               be
               has
               any
               intrinsic
               good
               in
               it
               .
               And
               therefore
               when
               I
               begin
               the
               Catalogue
               of
               the
               Divine
               Favours
               ,
               with
               the
               Collation
               of
               our
               Being
               ,
               I
               do
               not
               understand
               by
               the
               Phrase
               meerly
               our
               being
               brought
               into
               Act
               indefinitely
               (
               existence
               as
               such
               including
               neither
               good
               nor
               evil
               in
               it
               )
               but
               our
               being
               made
               such
               certain
               Essences
               or
               Natures
               ,
               consisting
               of
               such
               Powers
               and
               Faculties
               as
               are
               requisite
               to
               constitute
               such
               an
               Order
               of
               Beings
               as
               according
               to
               such
               a
               Mode
               of
               Imitability
               or
               Idea
               ,
               is
               represented
               in
               the
               Divine
               Understanding
               ,
               and
               which
               we
               distinguish
               by
               the
               Name
               of
               Mankind
               .
            
          
           
             
               XII
               .
            
             
               Now
               the
               Nature
               of
               Man
               involves
               much
               good
               and
               perfection
               in
               it
               ,
               and
               consequently
               for
               God
               to
               give
               it
               Existence
               is
               an
               Act
               of
               Goodness
               as
               well
               as
               of
               Power
               .
               For
               tho
               there
               be
               (
               as
               I
               suppose
               )
               little
               or
               no
               deference
               to
               be
               paid
               to
               that
               popular
               Argument
               ,
               which
               would
               derive
               an
               Obligation
               of
               gratitude
               upon
               Children
               toward
               their
               Parents
               ,
               from
               their
               receiving
               
               their
               Being
               from
               them
               ,
               because
               there
               is
               no
               kindness
               here
               design'd
               to
               those
               Persons
               who
               in
               the
               Event
               (
               perhaps
               )
               are
               profited
               ,
               but
               before
               were
               not
               so
               much
               as
               known
               ;
               yet
               our
               case
               is
               quite
               otherwise
               ,
               as
               to
               our
               receiving
               our
               Being
               from
               the
               Father
               of
               Spirits
               .
               For
               he
               both
               knew
               whom
               he
               was
               to
               oblige
               ,
               when
               he
               gave
               us
               Being
               ,
               and
               intended
               it
               as
               a
               kindness
               to
               us
               ,
               having
               no
               Interest
               of
               his
               own
               to
               promote
               by
               it
               .
               Which
               are
               the
               two
               Qualifications
               required
               by
               Seneca
               ,
               in
               his
               Book
               
                 De
                 Beneficiis
              
               ,
               to
               make
               up
               the
               Nature
               of
               such
               a
               Benefit
               as
               shall
               lay
               an
               Obligation
               upon
               the
               Receiver
               .
            
          
           
             
               XIII
               .
            
             
               Now
               both
               these
               Requisites
               being
               eminently
               found
               in
               God
               ,
               it
               follows
               that
               his
               Kindness
               in
               giving
               us
               Being
               ,
               receives
               its
               Estimate
               from
               the
               value
               and
               excellency
               of
               the
               thing
               bestow'd
               ,
               which
               cannot
               appear
               little
               if
               we
               consider
               ,
               that
               such
               was
               the
               Dignity
               and
               Excellency
               of
               Humane
               Nature
               ,
               that
               it
               occasion'd
               deliberation
               in
               Heaven
               ,
               and
               was
               thought
               worthy
               of
               the
               Council
               of
               the
               Trinity
               .
               If
               we
               consider
               ,
               that
               Man
               is
               the
               most
               
               Noble
               part
               of
               all
               the
               visible
               Creation
               ,
               the
               Abstract
               and
               Compendium
               of
               the
               Universe
               .
               That
               he
               is
               a
               Creature
               form'd
               after
               the
               Image
               of
               the
               Great
               God
               ,
               endow'd
               with
               an
               excellent
               and
               immortal
               Spirit
               ,
               and
               resembling
               his
               Maker
               ,
               as
               in
               other
               respects
               ,
               so
               in
               some
               measure
               in
               this
               ,
               that
               he
               can
               and
               must
               needs
               be
               happy
               both
               in
               the
               direct
               Operations
               of
               his
               Nature
               ,
               and
               in
               the
               reflexive
               acts
               of
               Contemplation
               upon
               the
               dignity
               of
               his
               Essence
               .
               To
               give
               therefore
               Being
               to
               such
               an
               accomplish'd
               Creature
               as
               this
               ,
               is
               
                 ipso
                 facto
              
               ,
               without
               Consideration
               of
               any
               further
               design
               ,
               a
               very
               signal
               act
               of
               Love
               and
               Beneficence
               .
            
          
           
             
               XIV
               .
            
             
               Another
               very
               signal
               instance
               of
               the
               Divine
               Goodness
               to
               Man
               is
               our
               Preservation
               ,
               whether
               we
               consider
               it
               in
               the
               more
               Metaphysical
               way
               of
               the
               Schools
               ,
               as
               that
               uninterrupted
               Influx
               ,
               which
               they
               call
               Continued
               Creation
               ,
               whereon
               we
               depend
               as
               Essentially
               as
               the
               Image
               in
               the
               Glass
               does
               upon
               the
               Object
               ;
               or
               whether
               
               we
               consider
               it
               after
               the
               more
               popular
               acceptation
               ,
               as
               it
               denotes
               the
               Conduct
               and
               Superintendency
               of
               God's
               Providence
               ,
               whereby
               he
               so
               disposes
               of
               the
               Events
               and
               Issues
               of
               things
               as
               either
               to
               keep
               off
               from
               us
               what
               would
               incommode
               our
               welfare
               ,
               or
               to
               work
               out
               a
               more
               important
               good
               from
               those
               evils
               which
               he
               suffers
               to
               befal
               us
               .
            
          
           
             
               XV.
               
            
             
               And
               here
               it
               would
               be
               matter
               of
               wonderful
               curiosity
               ,
               and
               pleasing
               astonishment
               ,
               could
               we
               but
               discern
               from
               end
               to
               end
               those
               manifold
               turns
               and
               fetches
               ,
               those
               Stratagems
               and
               Intrigues
               ,
               that
               Plot
               of
               Providence
               which
               is
               engaged
               for
               our
               preservation
               through
               the
               various
               Occurencies
               of
               Life
               .
               Could
               we
               but
               see
               what
               a
               Labyrinth
               ,
               what
               a
               Maze
               we
               tread
               ,
               and
               what
               reason
               there
               is
               for
               every
               turning
               ,
               
               were
               but
               our
               Eyes
               open'd
               (
               as
               the
               Young
               mans
               were
               at
               the
               Prayer
               of
               Elisha
               )
               to
               see
               the
               Bright
               Host
               of
               Auxiliary
               Spirits
               that
               incamp
               about
               us
               ,
               to
               see
               with
               what
               care
               and
               concern
               the
               good
               Angels
               contest
               on
               
               our
               behalf
               against
               the
               Powers
               of
               Darkness
               ,
               
               as
               the
               Guardian
               Angel
               of
               the
               Jews
               did
               against
               the
               Prince
               of
               Persia
               ,
               and
               how
               many
               dangers
               both
               Gostly
               and
               Bodily
               we
               escape
               through
               their
               Protection
               ,
               could
               we
               I
               say
               see
               all
               this
               —
               But
               we
               may
               be
               content
               to
               want
               the
               curiosity
               ,
               so
               long
               as
               we
               enjoy
               the
               Benefit
               ,
               and
               rest
               satisfi'd
               with
               what
               the
               Psalmist
               assures
               us
               of
               in
               general
               ,
               that
               
                 the
                 Angel
                 of
                 the
                 Lord
                 tarrieth
                 about
                 them
                 that
                 fear
                 him
                 ,
              
               
               
                 and
                 delivereth
                 them
              
               .
            
          
           
             
               XVI
               .
            
             
               Another
               considerable
               instance
               of
               the
               Divine
               Goodness
               to
               Man
               ,
               is
               seen
               in
               the
               Provision
               made
               by
               Providence
               for
               the
               necessaries
               and
               Conveniences
               of
               Life
               ,
               such
               as
               Food
               and
               Raiment
               ,
               and
               the
               like
               .
               This
               was
               first
               exemplifi'd
               in
               the
               Order
               of
               the
               Creation
               ,
               wherein
               't
               is
               to
               be
               observed
               that
               the
               Creation
               of
               Man
               was
               reserved
               for
               the
               work
               of
               the
               
                 Sixth
                 day
              
               ,
               till
               the
               World
               was
               both
               Created
               and
               Furnish'd
               for
               his
               reception
               ;
               till
               the
               Heavenly
               bodys
               were
               prepared
               to
               guide
               him
               by
               their
               Light
               ,
               and
               
               the
               Earth
               to
               feed
               him
               with
               her
               Fruits
               ,
               and
               then
               God
               brings
               in
               Man
               into
               the
               World
               ,
               like
               a
               Noble
               guest
               to
               a
               Table
               richly
               spread
               and
               set
               out
               with
               Delicacys
               .
            
          
           
             
               XVII
               .
            
             
               I
               dare
               not
               heighten
               this
               consideration
               so
               far
               as
               some
               do
               ,
               who
               affirm
               all
               things
               to
               have
               been
               made
               meerly
               for
               the
               use
               of
               Man.
               For
               although
               (
               as
               't
               is
               well
               noted
               by
               the
               French
               Philosopher
               )
               upon
               a
               moral
               account
               ,
               
               it
               be
               of
               good
               use
               to
               say
               that
               God
               made
               all
               things
               for
               our
               sakes
               ,
               it
               being
               a
               consideration
               that
               would
               serve
               to
               excite
               in
               us
               a
               greater
               Love
               and
               Gratitude
               towards
               him
               ,
               and
               although
               in
               some
               corrected
               Sense
               it
               be
               true
               ,
               in
               as
               much
               as
               we
               may
               make
               use
               of
               all
               things
               to
               some
               good
               purpose
               or
               other
               ,
               either
               as
               Objects
               to
               employ
               our
               Philosophy
               upon
               ,
               or
               as
               Occasions
               to
               Magnifie
               the
               goodness
               and
               Power
               of
               our
               Creator
               ,
               yet
               to
               say
               that
               all
               things
               were
               so
               precisely
               made
               for
               us
               as
               to
               exclude
               all
               other
               purposes
               ,
               besides
               that
               't
               is
               too
               boldly
               to
               determin
               concerning
               the
               
               Ends
               of
               God
               ,
               and
               to
               indulge
               a
               fond
               opinion
               of
               our selves
               ,
               't
               is
               also
               plainly
               absurd
               and
               unphilosophical
               ,
               there
               being
               questionless
               many
               things
               in
               the
               World
               so
               far
               from
               affording
               any
               real
               use
               to
               Man
               ,
               that
               they
               never
               have
               been
               or
               shall
               be
               so
               much
               as
               seen
               or
               understood
               by
               him
               .
            
          
           
             
               XVIII
               .
            
             
               However
               thus
               far
               we
               may
               venture
               to
               determin
               ,
               and
               more
               we
               need
               not
               require
               ,
               that
               God
               had
               a
               special
               regard
               to
               Man
               in
               the
               Creation
               of
               the
               World
               ,
               whom
               he
               has
               constituted
               Lord
               of
               the
               inferiour
               part
               of
               it
               ,
               that
               (
               as
               the
               Psalmist
               says
               )
               
                 he
                 cover'd
                 the
                 Heavens
                 with
                 Clouds
                 ,
                 and
                 prepared
                 Rain
                 for
                 the
                 Earth
                 ,
                 and
                 made
                 the
                 Grass
                 to
                 grow
                 upon
                 the
                 Mountains
                 ,
              
               
               
                 and
                 Herbs
                 for
                 the
                 use
                 of
                 Man.
                 
              
            
          
           
             
               XIX
               .
            
             
               But
               besides
               this
               general
               and
               Primary
               designation
               of
               things
               for
               the
               use
               of
               Man
               ,
               there
               is
               a
               more
               Particular
               and
               Seconday
               work
               of
               Providence
               to
               be
               observ'd
               in
               the
               so
               managing
               
               and
               Ordering
               of
               Affairs
               ,
               that
               every
               Man
               may
               have
               a
               tolerable
               Portion
               of
               the
               good
               things
               of
               this
               Life
               .
               And
               this
               is
               effected
               not
               by
               leaving
               all
               things
               in
               Common
               ,
               or
               giving
               every
               Man
               a
               right
               to
               every
               thing
               ,
               for
               this
               would
               be
               of
               pernicious
               consequence
               ,
               as
               tending
               both
               to
               the
               perpetual
               disturbance
               of
               the
               
                 Public
                 Peace
              
               ,
               and
               to
               the
               
                 utter
                 neglect
              
               and
               Disimprovement
               of
               Nature
               ;
               but
               by
               the
               limits
               and
               inclosures
               of
               Property
               ,
               whereby
               care
               is
               taken
               that
               every
               Man
               shall
               either
               have
               somthing
               of
               his
               own
               ,
               or
               be
               maintain'd
               by
               the
               Provisions
               of
               those
               that
               have
               .
               So
               that
               some
               way
               or
               other
               God
               provides
               for
               every
               member
               of
               this
               his
               great
               Family
               ,
               and
               though
               he
               does
               not
               always
               at
               our
               desire
               bring
               Quails
               ,
               
               and
               fill
               us
               with
               the
               Bread
               of
               Heaven
               ,
               yet
               he
               furnishes
               every
               one
               that
               travels
               in
               this
               Wilderness
               with
               a
               Viaticum
               sufficient
               to
               carry
               him
               through
               his
               Journey
               ;
               and
               though
               he
               does
               not
               grant
               him
               his
               own
               wish
               ,
               yet
               he
               grants
               him
               that
               of
               a
               Wiser
               Man
               ,
               and
               
               feeds
               him
               with
               
                 food
                 convenient
                 for
                 him
              
               .
               
            
          
           
             
               XX.
               
            
             
               But
               these
               are
               but
               Prefatory
               Favours
               ,
               Dawnings
               of
               goodness
               ,
               and
               little
               Essays
               of
               the
               Divine
               Love
               if
               Compared
               with
               those
               last
               displays
               of
               his
               Bounty
               ,
               those
               Consummations
               of
               Kindness
               which
               attend
               Man
               in
               the
               other
               World
               ,
               when
               God
               shall
               give
               him
               everlasting
               felicity
               ,
               and
               make
               him
               glad
               with
               the
               joy
               of
               his
               Countenance
               .
               
               When
               he
               shall
               withdraw
               his
               hand
               from
               the
               Clift
               of
               the
               Rock
               ,
               
               and
               shew
               him
               all
               his
               Glory
               .
               When
               he
               shall
               remove
               the
               Bounds
               from
               the
               Mount
               of
               his
               Presence
               ,
               and
               admit
               him
               to
               the
               Comprehensions
               of
               an
               Intuitive
               Beatitude
               .
               This
               is
               that
               great
               Portion
               ;
               that
               Final
               Patrimony
               which
               is
               laid
               up
               for
               Man
               ,
               and
               which
               (
               as
               our
               Saviour
               says
               )
               shall
               be
               given
               to
               those
               ,
               
               
                 for
                 whom
                 it
                 is
                 prepared
              
               .
               To
               those
               ,
               who
               do
               not
               by
               their
               own
               default
               forfeit
               their
               Inheritance
               with
               the
               Saints
               in
               Light.
               
            
          
           
             
             
               XXI
               .
            
             
               And
               thus
               far
               of
               those
               effects
               of
               the
               Divine
               Goodness
               to
               Man
               ,
               which
               are
               manifested
               by
               giving
               .
               The
               next
               is
               that
               of
               forgiving
               .
               This
               is
               that
               peculiar
               Instance
               of
               Favour
               ,
               whereby
               Man
               stands
               distinguish'd
               from
               the
               rest
               of
               the
               Sons
               of
               God
               ,
               as
               the
               great
               Favorite
               of
               Heaven
               .
               For
               though
               the
               Angels
               were
               all
               Partakers
               of
               God's
               
                 Love
                 and
                 Bounty
              
               ,
               yet
               't
               was
               Man
               alone
               that
               was
               made
               choice
               of
               to
               be
               the
               Object
               of
               his
               Mercy
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Says
               Nemesius
               .
               
               
                 For
                 't
                 was
                 Man
                 alone
                 ,
                 among
                 all
                 Rational
                 Beings
                 ,
                 who
                 had
                 the
                 Priviledge
                 of
                 being
                 p●●don'd
                 by
                 Repentance
                 .
              
               A
               Favour
               extraordinary
               ,
               whether
               we
               consider
               the
               
                 great
                 Benefit
              
               that
               accrues
               to
               Man
               by
               it
               ,
               in
               being
               freed
               from
               the
               Curse
               of
               the
               Law
               ,
               and
               restored
               to
               a
               capacity
               of
               arriving
               to
               that
               Happiness
               ,
               for
               which
               he
               was
               first
               designed
               ,
               or
               the
               
                 wonderful
                 
                 means
              
               of
               effecting
               it
               .
               For
               that
               God
               should
               bow
               the
               Heavens
               and
               come
               down
               ,
               empty
               himself
               by
               taking
               upon
               him
               the
               Form
               of
               a
               Servant
               ,
               and
               humble
               himself
               yet
               further
               ,
               by
               becoming
               Obedient
               even
               unto
               Death
               ,
               this
               is
               that
               Stupendious
               unutterable
               instance
               of
               Mercy
               ,
               that
               Mystery
               of
               Goodness
               ,
               which
               the
               Angels
               desire
               to
               look
               into
               ,
               which
               they
               admire
               and
               cannot
               Comprehend
               ,
               Sound
               and
               cannot
               Fathom
               ,
               and
               which
               while
               
                 they
                 Contemplate
                 ,
                 Man
                 enjoys
              
               .
            
          
           
             
             
               The
               use
               of
               this
               to
               Devotion
               .
            
             
               HAving
               now
               
                 tasted
                 and
                 seen
              
               in
               some
               Measure
               how
               
                 good
                 and
                 gracious
              
               the
               
                 Lord
                 is
              
               ,
               let
               us
               now
               apply
               this
               speculation
               to
               the
               advantage
               of
               Devotion
               .
               This
               I
               shall
               do
               ,
               First
               ,
               by
               considering
               what
               may
               be
               collected
               to
               this
               purpose
               from
               the
               Goodness
               of
               God
               in
               General
               ;
               Secondly
               ,
               by
               the
               shewing
               how
               the
               several
               Instances
               of
               the
               Divine
               Goodness
               point
               out
               to
               us
               the
               exercise
               of
               several
               Devotional
               vertues
               .
               And
               first
               since
               God
               is
               so
               
                 good
                 a
                 Being
              
               ,
               and
               so
               good
               to
               Man
               ,
               't
               will
               become
               us
               in
               the
               first
               place
               to
               banish
               all
               superstitious
               slavish
               Fears
               and
               jealous
               apprehensions
               of
               him
               ,
               considering
               that
               't
               is
               more
               for
               the
               Honour
               ,
               and
               more
               according
               to
               the
               Will
               of
               so
               Good
               a
               Being
               ,
               to
               be
               
                 heartily
                 loved
              
               ,
               than
               
                 servilely
                 fear'd
              
               ,
               and
               that
               't
               is
               Love
               and
               not
               Fear
               that
               has
               the
               Honour
               to
               fulfil
               the
               whole
               Law.
               
            
             
             
               Secondly
               ,
               God
               being
               so
               Good
               ,
               and
               having
               shewn
               so
               much
               Goodness
               to
               us
               ,
               't
               will
               highly
               become
               us
               in
               the
               next
               place
               to
               acknowledge
               this
               his
               Goodness
               by
               all
               the
               ways
               we
               can
               ,
               especially
               by
               these
               Three
               ,
               
                 Praying
                 to
                 him
                 ,
                 Depending
                 on
                 him
                 ,
                 and
                 Praising
                 him
                 .
              
               By
               every
               one
               of
               these
               ,
               we
               acknowledge
               God's
               Goodness
               ,
               either
               directly
               ,
               or
               by
               consequence
               ;
               but
               most
               of
               all
               by
               the
               last
               ,
               which
               ought
               therefore
               to
               be
               principally
               regarded
               .
               This
               I
               the
               rather
               take
               notice
               of
               ,
               because
               't
               is
               a
               thing
               wherein
               we
               are
               generally
               defective
               ,
               for
               we
               are
               all
               apt
               to
               be
               more
               zealously
               affected
               in
               our
               
                 petitionary
                 Prayers
              
               ,
               than
               in
               our
               
                 giving
                 Thanks
              
               .
               And
               the
               reason
               ,
               I
               suppose
               ,
               is
               ,
               because
               our
               Prayers
               are
               for
               our selves
               ,
               but
               
                 giving
                 Thanks
              
               is
               to
               God.
               But
               certainly
               this
               is
               a
               great
               fault
               ,
               and
               proceeds
               from
               that
               root
               of
               all
               evil
               ,
               self-love
               ;
               we
               ought
               rather
               to
               address
               our selves
               to
               God
               with
               more
               Application
               and
               Devotion
               in
               our
               Praises
               than
               in
               our
               Prayers
               .
               For
               he
               that
               Praises
               ,
               glorifies
               God
               more
               
               than
               he
               that
               Prays
               ;
               for
               he
               that
               Prays
               ,
               does
               only
               hope
               that
               God
               will
               be
               good
               to
               him
               ,
               but
               he
               that
               Praises
               ,
               does
               actually
               acknowledge
               that
               he
               is
               already
               so
               .
               There
               is
               more
               excellence
               in
               Praise
               than
               we
               are
               commonly
               aware
               of
               .
               To
               
                 Believe
                 ,
                 Pray
              
               and
               Trust
               is
               the
               work
               of
               Earth
               ,
               but
               to
               Adore
               and
               Praise
               is
               the
               work
               of
               Heaven
               .
               But
               not
               so
               as
               to
               be
               reserv'd
               till
               we
               come
               thither
               .
               No
               ,
               we
               must
               begin
               it
               here
               ,
               or
               we
               shall
               never
               do
               it
               hereafter
               .
               'T
               is
               the
               only
               retribution
               God
               expects
               from
               us
               for
               all
               his
               Goodness
               ,
               to
               be
               blessed
               for
               his
               Blessings
               ;
               and
               unless
               we
               do
               this
               ,
               we
               shall
               be
               guilty
               of
               the
               highest
               injustice
               and
               ingratitude
               imaginable
               ,
               and
               of
               such
               a
               vileness
               ,
               as
               all
               the
               Praying
               in
               the
               World
               will
               never
               countervail
               .
            
             
               But
               as
               we
               are
               obliged
               to
               act
               thus
               from
               God's
               Goodness
               in
               general
               ,
               so
               the
               several
               Instances
               of
               the
               Divine
               Goodness
               point
               out
               to
               us
               the
               exercise
               of
               several
               Devotional
               Vertues
               .
               For
               example
               ,
               when
               a
               Man
               considers
               God
               as
               the
               Author
               and
               Preserver
               
               of
               his
               Being
               ,
               what
               inference
               can
               be
               more
               natural
               ,
               than
               that
               he
               should
               present
               unto
               him
               himself
               ,
               his
               Soul
               and
               Body
               to
               be
               a
               
                 reasonable
                 ,
                 holy
                 and
                 lively
                 Sacrifice
                 ,
              
               that
               he
               should
               employ
               all
               his
               Powers
               and
               Faculties
               in
               the
               Service
               ,
               and
               to
               the
               Glory
               of
               him
               that
               gave
               them
               ,
               and
               love
               him
               with
               all
               his
               Heart
               ,
               Mind
               ,
               Soul
               and
               Strength
               ?
               Again
               ,
               when
               he
               considers
               the
               guard
               which
               Gods
               Holy
               Angels
               keep
               over
               him
               ,
               and
               the
               many
               Deliverances
               vouchsafed
               him
               through
               their
               Protection
               ,
               What
               inference
               can
               be
               more
               obvious
               than
               that
               he
               rest
               secure
               under
               this
               defence
               of
               the
               most
               High
               ,
               and
               abide
               with
               confidence
               under
               the
               shadow
               of
               the
               Almighty
               ,
               that
               he
               sing
               Praises
               to
               God
               in
               the
               multitude
               of
               these
               his
               strong
               Mercies
               ,
               and
               be
               ever
               mindful
               of
               that
               saying
               ,
               
                 Grieve
                 not
                 the
                 Angel
                 ,
                 lest
                 he
                 smite
                 thee
                 :
                 do
                 nothing
                 against
                 him
                 ,
                 lest
                 he
                 forsake
                 thee
                 .
              
               Again
               ,
               when
               he
               considers
               the
               plentiful
               provision
               God
               has
               made
               for
               him
               as
               to
               this
               life
               ,
               that
               his
               Lot
               is
               fall'n
               to
               him
               in
               a
               fair
               ground
               ,
               and
               that
               
               he
               has
               a
               goodly
               Heritage
               ,
               what
               is
               more
               naturally
               to
               be
               inferred
               than
               that
               he
               offer
               up
               to
               God
               the
               Sacrifice
               of
               Thanksgiving
               ,
               for
               all
               the
               Methods
               ,
               Conveyances
               and
               Instruments
               of
               his
               Bounty
               ,
               and
               that
               he
               trust
               his
               Providential
               care
               for
               his
               future
               maintainance
               .
               Again
               ,
               when
               he
               considers
               that
               weight
               of
               Glory
               prepared
               for
               him
               in
               the
               other
               World
               ,
               What
               can
               be
               more
               natural
               for
               him
               ,
               than
               with
               Angels
               and
               Archangels
               ,
               and
               all
               the
               Company
               of
               Heaven
               ,
               to
               Laud
               and
               Magnifie
               his
               Glorious
               Name
               ,
               and
               to
               press
               forward
               to
               some
               degrees
               of
               excellency
               ,
               in
               the
               Service
               of
               him
               who
               has
               thus
               prevented
               him
               with
               such
               excesses
               of
               Kindness
               ,
               such
               depths
               of
               unsearchable
               Love.
               Lastly
               ,
               when
               he
               considers
               those
               astonishing
               Miracles
               of
               the
               Divine
               Mercy
               and
               condescension
               in
               the
               Redemption
               of
               the
               World
               ,
               in
               the
               Assumption
               of
               our
               Nature
               ,
               and
               the
               humble
               submission
               of
               our
               Blessed
               Lord
               to
               the
               Pains
               and
               Dishonours
               of
               the
               Cross
               ,
               what
               can
               be
               more
               natural
               ,
               than
               that
               after
               
               an
               Hymn
               of
               Praise
               and
               Adoration
               to
               him
               that
               sitteh
               on
               the
               Throne
               ,
               and
               to
               the
               Lamb
               ,
               he
               look
               upon
               himself
               now
               as
               no
               longer
               his
               own
               ,
               
               but
               as
               bought
               with
               a
               Price
               ;
               and
               accordingly
               glorifie
               God
               in
               his
               Body
               and
               Spirit
               ,
               which
               are
               God's
               ,
               that
               he
               dishonour
               not
               that
               Nature
               which
               is
               made
               one
               with
               the
               Divinity
               ,
               and
               advanced
               above
               the
               Seraphims
               ;
               and
               that
               lastly
               ,
               he
               endeavour
               to
               copy
               out
               some
               of
               the
               imitable
               strokes
               of
               his
               Saviours
               Humility
               ,
               and
               (
               in
               the
               Apostle's
               Phrase
               )
               
                 let
                 the
                 same
                 mind
                 be
                 in
                 him
                 which
                 was
                 in
                 Christ
                 Iesus
                 .
              
            
          
           
             
             
               The
               Aspiration
               .
            
             
               O
               
                 My
                 great
                 and
                 good
                 God
              
               ,
               who
               art
               good
               in
               all
               thy
               Greatness
               ,
               and
               whose
               chiefest
               Greatness
               is
               to
               be
               Good
               ,
               How
               can
               I
               possibly
               think
               amiss
               of
               thee
               ,
               distrust
               thee
               ,
               or
               harbour
               any
               jealous
               apprehensions
               concerning
               thee
               ?
               And
               how
               unworthy
               should
               I
               be
               of
               this
               thy
               Goodness
               if
               I
               should
               !
            
             
               But
               ,
               O
               God
               ,
               my
               Love
               ,
               't
               is
               my
               infirmity
               to
               be
               afraid
               of
               that
               Excellence
               which
               I
               should
               rather
               love
               ,
               for
               my
               love
               of
               thee
               is
               not
               yet
               perfect
               enough
               to
               cast
               out
               all
               fear
               ;
               but
               blessed
               be
               thy
               Goodness
               ,
               who
               in
               the
               midst
               of
               my
               fears
               and
               doubtful
               surmises
               art
               pleased
               to
               remind
               me
               of
               thy
               Nature
               ,
               and
               to
               say
               to
               my
               Soul
               ,
               as
               thou
               didst
               once
               to
               the
               dissident
               Disciples
               ,
               
                 It
                 is
                 I
                 ,
                 be
                 not
                 afraid
                 .
              
            
             
               
                 The
                 Voice
                 of
                 my
                 Beloved
              
               !
               I
               will
               therefore
               turn
               my
               fears
               to
               love
               ,
               and
               
               love
               more
               than
               I
               ever
               yet
               feared
               or
               loved
               .
               
               
                 I
                 will
              
               also
               
                 magnifie
                 thee
                 ,
                 O
                 God
                 ,
                 my
                 King
                 :
                 and
                 I
                 will
                 praise
                 thy
                 Name
                 for
                 ever
                 and
                 ever
                 .
                 Every
                 day
                 will
                 I
                 give
                 thanks
                 unto
                 thee
                 :
                 and
                 praise
                 thy
                 Name
                 for
                 ever
                 and
                 ever
                 .
              
               For
               I
               have
               tasted
               and
               seen
               how
               gracious
               thou
               art
               ,
               and
               I
               find
               it
               is
               a
               good
               thing
               to
               Praise
               thee
               :
               and
               that
               't
               is
               a
               joyful
               and
               pleasant
               thing
               to
               be
               Thankful
               .
               I
               know
               ,
               O
               my
               God
               ,
               that
               thy
               Goodness
               is
               as
               much
               above
               my
               Praise
               ,
               as
               thy
               Greatness
               is
               above
               my
               Comprehension
               .
               My
               Praises
               can
               add
               nothing
               to
               thee
               ,
               neither
               can
               I
               Praise
               thee
               according
               to
               thy
               Goodness
               .
               But
               ,
               O
               my
               God
               ,
               I
               will
               Praise
               thee
               according
               to
               my
               strength
               ,
               and
               I
               know
               that
               the
               same
               Goodness
               of
               thine
               ,
               which
               is
               too
               great
               to
               be
               
                 praised
                 worthily
              
               ,
               is
               also
               too
               great
               not
               to
               accept
               our
               unworthy
               Praises
               .
            
             
               My
               God
               ,
               I
               know
               thou
               requirest
               from
               me
               only
               the
               Praises
               of
               a
               Man
               ,
               but
               I
               am
               troubled
               that
               I
               cannot
               Praise
               thee
               as
               an
               Angel.
               O
               that
               I
               were
               now
               in
               Heaven
               ,
               if
               't
               were
               only
               
               that
               I
               might
               Praise
               thee
               as
               thy
               Angels
               Praise
               thee
               :
               This
               ,
               O
               my
               God
               ,
               I
               will
               do
               hereafter
               ,
               my
               gratitude
               shall
               run
               then
               as
               high
               as
               theirs
               ,
               and
               it
               shall
               be
               as
               lasting
               too
               ;
               it
               shall
               last
               as
               long
               as
               thy
               Goodness
               and
               my
               Being
               lasts
               ;
               and
               as
               thy
               Mercy
               ,
               so
               my
               Praise
               shall
               
                 endure
                 for
                 ever
              
               .
            
          
        
      
       
         
           
           
             THE
             SECOND
             PART
             .
             Wherein
             the
             Grounds
             and
             Measures
             OF
             DEVOTION
             Are
             Consider'd
             from
             the
             Nature
             of
             Man.
             
          
           
             By
             
               Iohn
               Norris
            
             ,
             M.
             A.
             and
             Fellow
             of
             All-Souls
             Colledge
             in
             Oxford
             .
          
           
             LONDON
             ,
             Printed
             in
             the
             Year
             MDCLXXXIX
             .
          
        
         
           
           
           
             Contemplation
             I.
             Of
             Man
             ,
             consider'd
             as
             a
             Creature
             .
          
           
             
               I.
               
            
             
               IN
               Man
               ,
               as
               thus
               consider'd
               ,
               I
               find
               these
               four
               things
               involv'd
               ,
               First
               ,
               That
               he
               was
               once
               Nothing
               .
               Secondly
               ,
               That
               from
               Nothing
               he
               became
               Something
               .
               Thirdly
               ,
               That
               he
               was
               made
               Something
               ,
               and
               is
               what
               he
               is
               by
               and
               from
               God.
               Fourthly
               ,
               That
               he
               so
               depends
               upon
               Gods
               continual
               Influence
               for
               the
               continuation
               of
               that
               Being
               which
               he
               receiv'd
               from
               him
               ,
               that
               should
               God
               but
               never
               so
               little
               withdraw
               it
               ,
               he
               must
               necessarily
               fall
               back
               into
               his
               first
               Nothing
               .
            
          
           
             
               II.
               
            
             
               First
               ,
               then
               I
               consider
               that
               Man
               was
               once
               Nothing
               ,
               which
               is
               the
               same
               as
               to
               say
               ,
               That
               once
               he
               was
               
               not
               ,
               or
               that
               he
               was
               not
               always
               .
               This
               is
               too
               acknowledg'd
               a
               Proposition
               to
               need
               any
               laborious
               Proof
               ,
               but
               however
               for
               satisfaction
               sake
               ,
               I
               thus
               demonstrate
               it
               .
               If
               Man
               were
               always
               he
               would
               be
               a
               necessary
               Being
               .
               For
               since
               every
               thing
               is
               necessary
               while
               it
               is
               ,
               and
               since
               there
               is
               no
               assignable
               Point
               of
               Duration
               wherein
               that
               which
               always
               is
               ,
               is
               not
               ,
               it
               follows
               that
               if
               man
               were
               always
               ,
               he
               would
               be
               a
               necessary
               Being
               .
               But
               now
               that
               Man
               is
               not
               a
               necessary
               Being
               ,
               I
               prove
               thus
               .
            
          
           
             
               III.
               
            
             
               Man
               has
               not
               his
               Being
               from
               himself
               ,
               but
               from
               some
               other
               Being
               ;
               For
               if
               he
               had
               it
               from
               himself
               ,
               he
               would
               never
               have
               limited
               his
               own
               Being
               ,
               and
               consequently
               would
               have
               had
               all
               other
               Perfections
               as
               well
               as
               Existence
               .
               But
               that
               he
               has
               not
               is
               plain
               ,
               because
               he
               is
               an
               Amorous
               and
               Desiring
               Being
               ,
               and
               is
               continually
               reaching
               out
               and
               aspiring
               to
               some
               further
               Excellence
               ,
               which
               is
               a
               certain
               Argument
               of
               Indigency
               .
               Whence
               it
               follows
               that
               he
               had
               not
               Being
               from
               himself
               .
            
          
           
             
             
               IV.
               
            
             
               He
               must
               therefore
               have
               it
               from
               some
               other
               Being
               ,
               that
               is
               ,
               He
               must
               therefore
               exist
               ,
               because
               some
               other
               Being
               will
               have
               him
               to
               exist
               .
               If
               then
               the
               Ground
               and
               Reason
               of
               mans
               existing
               be
               the
               Will
               and
               Pleasure
               of
               some
               other
               Being
               ,
               then
               Man
               must
               so
               far
               exist
               necessarily
               ,
               as
               't
               is
               necessary
               that
               that
               other
               Being
               should
               will
               his
               existence
               .
               Since
               the
               necessity
               of
               the
               Effect
               depends
               upon
               the
               necessity
               of
               the
               Cause
               :
               To
               shew
               therefore
               that
               Man
               does
               not
               necessarily
               exist
               ,
               't
               will
               be
               enough
               to
               shew
               that
               't
               is
               not
               necessary
               that
               any
               such
               Being
               should
               will
               his
               Existence
               ;
               which
               I
               do
               thus
               .
            
          
           
             
               V.
               
            
             
               'T
               is
               not
               necessary
               that
               any
               Being
               should
               effectually
               will
               that
               which
               is
               not
               necessarily
               Lovely
               .
               But
               Man
               is
               not
               necessarily
               Lovely
               ;
               therefore
               't
               is
               not
               necessary
               that
               any
               Being
               should
               effectually
               will
               the
               Being
               of
               Man.
               The
               first
               Proposition
               is
               Self-evident
               .
               The
               second
               will
               be
               made
               so
               ,
               by
               considering
               that
               necessary
               
               Loveliness
               is
               the
               highest
               degree
               of
               Loveliness
               ,
               and
               the
               highest
               degree
               of
               Loveliness
               ,
               supposes
               the
               highest
               degree
               of
               Excellence
               ;
               that
               which
               is
               lovely
               in
               the
               highest
               degree
               ,
               must
               be
               excellent
               in
               the
               highest
               degree
               ,
               every
               thing
               being
               lovely
               so
               far
               as
               it
               is
               excellent
               .
               But
               now
               man
               is
               not
               Excellent
               in
               the
               highest
               degree
               ,
               because
               he
               aspires
               to
               higher
               excellence
               (
               as
               was
               said
               before
               )
               and
               therefore
               neither
               is
               he
               Lovely
               in
               the
               highest
               degree
               ,
               and
               therefore
               not
               Necessarily
               Lovely
               .
               Which
               was
               the
               Minor
               Proposition
               .
               The
               Conclusion
               therefore
               follows
               ,
               that
               't
               is
               not
               necessary
               that
               any
               Being
               should
               effectually
               will
               the
               being
               of
               Man.
               And
               therefore
               also
               't
               is
               not
               necessary
               that
               Man
               should
               exist
               ,
               the
               reason
               of
               Mans
               existing
               being
               founded
               upon
               the
               will
               of
               some
               other
               Being
               ,
               as
               was
               supposed
               .
               And
               if
               Man
               does
               not
               exist
               necessarily
               ,
               then
               he
               did
               not
               exist
               always
               ;
               and
               if
               not
               always
               ,
               then
               once
               he
               was
               not
               ,
               which
               was
               the
               thing
               to
               be
               here
               made
               out
               .
            
          
           
             
             
               VI.
               
            
             
               The
               next
               thing
               to
               be
               consider'd
               is
               that
               Man
               became
               Something
               from
               Nothing
               :
               Which
               is
               the
               same
               as
               to
               say
               that
               he
               was
               not
               made
               out
               of
               any
               Pre-existent
               Matter
               or
               Substance
               .
               This
               ,
               tho
               it
               be
               more
               strictly
               verify'd
               of
               the
               Soul
               of
               Man
               ,
               which
               in
               no
               sense
               was
               raised
               into
               being
               from
               any
               pre-existent
               substance
               ,
               but
               came
               immediately
               from
               Nothing
               to
               be
               what
               it
               is
               ,
               yet
               it
               is
               also
               verify'd
               to
               all
               intents
               and
               purposes
               in
               respect
               of
               his
               Body
               ,
               which
               tho
               it
               be
               not
               immediately
               from
               Nothing
               as
               the
               Soul
               is
               ,
               yet
               Mediately
               it
               is
               ,
               it
               being
               form'd
               not
               from
               matter
               eternally
               Pre-existing
               ,
               but
               from
               Matter
               which
               once
               was
               Nothing
               ,
               it
               being
               impossible
               that
               there
               should
               be
               any
               eternally
               pre-existing
               matter
               ,
               or
               that
               Matter
               should
               always
               have
               been
               ,
               for
               the
               very
               same
               Reason
               that
               Man
               could
               not
               have
               been
               always
               ;
               which
               having
               already
               set
               down
               ,
               I
               shall
               not
               again
               repeat
               it
               .
            
          
           
             
               VII
               .
            
             
               The
               third
               thing
               involv'd
               in
               Mans
               
               being
               a
               Creature
               ,
               is
               that
               he
               was
               made
               something
               ,
               and
               is
               what
               he
               is
               by
               and
               from
               God.
               This
               will
               be
               thus
               Demonstrated
               .
               All
               Being
               is
               either
               Being
               Essentially
               ,
               that
               is
               ,
               Being
               it self
               ,
               or
               Being
               by
               Participation
               .
               Now
               Being
               it self
               is
               God
               ,
               as
               has
               been
               shewn
               before
               :
               And
               there
               can
               be
               but
               one
               Being
               it self
               ,
               as
               was
               also
               shewn
               before
               .
               Therefore
               all
               Beings
               besides
               this
               one
               Being
               it self
               ,
               besides
               God
               ,
               are
               Beings
               by
               Participation
               .
               Now
               whatever
               is
               in
               any
               thing
               by
               Participation
               ,
               is
               caused
               in
               it
               by
               that
               to
               which
               it
               Essentially
               belongs
               .
               Man
               therefore
               being
               a
               Being
               by
               Participation
               ,
               must
               necessarily
               be
               from
               and
               by
               Being
               it self
               ;
               that
               is
               ,
               from
               and
               by
               God.
               
            
          
           
             
               VIII
               .
            
             
               Should
               it
               be
               here
               Objected
               that
               Nothing
               hinders
               ,
               but
               that
               a
               thing
               may
               be
               found
               without
               that
               which
               is
               not
               of
               the
               Reason
               or
               Essence
               of
               it
               ,
               as
               a
               Man
               suppose
               without
               Learning
               .
               And
               that
               this
               Habitude
               of
               being
               caused
               by
               Being
               it self
               ,
               or
               God
               is
               not
               of
               the
               essence
               of
               Beings
               ,
               because
               
               they
               may
               be
               conceiv'd
               without
               it
               .
               And
               that
               therefore
               nothing
               hinders
               but
               that
               there
               may
               be
               some
               Beings
               that
               are
               not
               from
               God.
               To
               this
               I
               answer
               ,
               That
               tho
               this
               Habitude
               does
               not
               make
               any
               part
               of
               the
               Idea
               or
               Essence
               of
               those
               beings
               which
               are
               caused
               ,
               yet
               it
               is
               necessarily
               consequent
               to
               it
               .
               For
               to
               be
               a
               Being
               by
               Participation
               does
               as
               much
               vertually
               involve
               its
               being
               caused
               ,
               as
               a
               Triangle
               involves
               this
               Affection
               ,
               that
               any
               two
               sides
               of
               it
               taken
               together
               are
               greater
               than
               the
               third
               .
               So
               that
               such
               a
               Being
               can
               no
               more
               exist
               without
               being
               caused
               ,
               than
               a
               Triangle
               can
               exist
               without
               this
               Affection
               .
               But
               whereas
               the
               Habitude
               of
               being
               caused
               ,
               is
               not
               of
               the
               Reason
               of
               
                 Being
                 Simply
                 ,
                 or
                 as
                 such
                 ,
              
               therefore
               there
               is
               a
               Certain
               Being
               that
               is
               not
               caused
               ,
               which
               is
               God.
               
            
          
           
             
               IX
               .
            
             
               The
               same
               Conclusion
               ,
               that
               Man
               has
               his
               Being
               from
               God
               ,
               may
               be
               further
               proved
               from
               this
               Consideration
               ,
               that
               none
               can
               possibly
               Create
               but
               God
               ,
               The
               truth
               of
               which
               Proposition
               
               is
               generally
               founded
               upon
               the
               Distance
               that
               is
               between
               Being
               and
               not
               Being
               ,
               which
               they
               say
               is
               infinite
               ,
               and
               therefore
               it
               must
               require
               an
               Infinite
               Power
               to
               educe
               a
               thing
               from
               one
               to
               the
               other
               .
               But
               this
               is
               an
               obscure
               way
               of
               arguing
               ,
               and
               I
               must
               profess
               that
               I
               do
               not
               so
               clearly
               understand
               it
               as
               to
               be
               satisfy'd
               whether
               it
               be
               conclusive
               or
               no
               ;
               and
               therefore
               I
               shall
               rather
               chuse
               to
               say
               ,
               that
               the
               most
               universal
               effect
               must
               have
               the
               most
               universal
               cause
               .
               But
               now
               among
               all
               Effects
               ,
               to
               make
               a
               thing
               to
               
                 be
                 Simply
              
               is
               the
               most
               Universal
               .
               And
               this
               is
               Creation
               ,
               which
               implies
               not
               only
               a
               production
               of
               this
               or
               that
               Being
               ,
               or
               of
               a
               Being
               according
               to
               this
               or
               that
               Nature
               or
               Quality
               ,
               (
               for
               this
               is
               also
               done
               in
               Generation
               and
               Alteration
               )
               but
               also
               of
               Being
               Absolutely
               :
               For
               the
               immediate
               Terms
               of
               Creation
               are
               from
               
                 not
                 being
              
               to
               be
               ,
               and
               then
               afterwards
               comes
               in
               to
               be
               this
               or
               
                 that
                 ,
                 thus
              
               or
               thus
               .
               Creation
               therefore
               is
               the
               most
               Universal
               Effect
               that
               is
               ,
               and
               consequently
               it
               must
               be
               reduced
               into
               the
               
               most
               Universal
               Cause
               that
               is
               ,
               which
               is
               God.
               Therefore
               God
               only
               can
               Create
               ,
               therefore
               all
               Creatures
               are
               from
               God
               ,
               and
               consequently
               Man
               receives
               his
               Being
               from
               no
               other
               but
               God.
               
            
          
           
             
               X.
               
            
             
               'T
               is
               now
               further
               to
               be
               consider'd
               ,
               that
               as
               man
               receives
               his
               being
               from
               God
               ,
               so
               he
               depends
               upon
               God's
               continual
               influence
               for
               the
               continuation
               of
               it
               ,
               insomuch
               ,
               that
               should
               God
               never
               so
               little
               withdraw
               it
               ,
               he
               must
               necessarily
               fall
               back
               into
               his
               First
               Nothing
               .
               For
               besides
               ,
               that
               to
               continue
               in
               being
               is
               as
               much
               an
               
                 Vniversal
                 Effect
              
               as
               to
               make
               to
               be
               ,
               and
               consequently
               must
               be
               resolv'd
               into
               the
               same
               Universal
               Cause
               ,
               which
               is
               God.
               I
               further
               consider
               ,
               that
               Being
               by
               Participation
               is
               wholly
               and
               intirely
               from
               Being
               it self
               .
               Now
               every
               Effect
               depends
               upon
               its
               Cause
               as
               far
               as
               it
               is
               its
               Cause
               .
               If
               a
               Partial
               Cause
               ,
               then
               it
               depends
               upon
               it
               Partially
               ,
               if
               an
               Intire
               Cause
               ,
               than
               it
               depends
               upon
               it
               Intirely
               .
               Since
               therefore
               Being
               by
               Participation
               is
               wholly
               and
               
               intirely
               from
               Being
               it self
               ,
               it
               follows
               that
               it
               must
               depend
               wholly
               and
               intirely
               upon
               it
               ,
               and
               if
               so
               ,
               then
               it
               must
               depend
               upon
               it
               for
               every
               minute
               of
               its
               Existence
               ,
               as
               well
               as
               for
               the
               very
               first
               Instant
               of
               it
               ;
               otherwise
               it
               would
               not
               depend
               upon
               it
               wholly
               and
               intirely
               (
               as
               is
               supposed
               )
               there
               being
               something
               in
               reference
               to
               which
               it
               would
               be
               Independent
               .
            
          
           
             
               XI
               .
            
             
               
               I
               further
               consider
               with
               Cartesius
               ,
               that
               since
               the
               Time
               of
               our
               Life
               consists
               of
               innumerable
               Parts
               ,
               every
               one
               of
               which
               does
               by
               no
               means
               depend
               upon
               that
               which
               went
               before
               ,
               from
               our
               existing
               a
               little
               before
               it
               ,
               does
               no
               way
               follow
               that
               we
               shall
               exist
               Now.
               I
               say
               ,
               it
               does
               no
               way
               follow
               ,
               that
               because
               we
               existed
               a
               little
               before
               ,
               we
               shall
               therefore
               exist
               now
               ;
               or
               that
               because
               of
               our
               existing
               now
               ,
               we
               shall
               exist
               afterwards
               ,
               there
               being
               no
               necessary
               Connexion
               between
               the
               Moments
               themselves
               ,
               whereof
               our
               Duration
               is
               made
               up
               .
               If
               therefore
               we
               do
               exist
               in
               several
               Instants
               or
               Nows
               of
               Time
               ,
               this
               must
               be
               from
               
               some
               Cause
               which
               conserves
               us
               ,
               and
               as
               it
               were
               gives
               us
               being
               in
               every
               one
               of
               those
               Nows
               or
               Moments
               .
               But
               this
               cannot
               be
               our selves
               ,
               first
               ,
               for
               the
               reason
               alledg'd
               by
               Cartesius
               ,
               because
               we
               are
               not
               Conscious
               of
               any
               such
               Power
               ,
               which
               undoubtedly
               we
               should
               be
               ,
               if
               we
               had
               it
               .
               And
               Secondly
               ,
               because
               we
               might
               then
               have
               given
               our selves
               the
               
                 First
                 Now
              
               or
               Moment
               of
               existence
               as
               well
               as
               any
               of
               the
               Rest.
               For
               the
               First
               Now
               of
               Existence
               differs
               no
               otherwise
               from
               any
               of
               the
               rest
               but
               only
               as
               to
               
                 Novitas
                 Essendi
              
               ,
               or
               the
               Newness
               of
               existing
               ,
               which
               is
               only
               an
               extrinsical
               Relation
               ,
               and
               such
               as
               adds
               nothing
               to
               the
               difficulty
               or
               greatness
               of
               the
               Effect
               ;
               which
               being
               the
               same
               on
               both
               hands
               ,
               the
               Cause
               must
               also
               be
               of
               equal
               Force
               and
               Vertue
               .
               But
               we
               could
               not
               give
               Being
               to
               our selves
               (
               as
               was
               before
               proved
               )
               and
               therefore
               neither
               are
               we
               able
               to
               Conserve
               our selves
               in
               being
               .
               The
               Cause
               therefore
               by
               which
               we
               are
               Conserv'd
               in
               being
               ,
               must
               be
               the
               same
               which
               gave
               us
               Being
               ,
               that
               is
               ,
               God
               ;
               without
               whose
               continued
               Influence
               
               we
               can
               no
               more
               
                 go
                 on
              
               in
               our
               Existence
               ,
               than
               we
               could
               at
               
                 First
                 Be.
              
               
            
          
           
             
               XII
               .
            
             
               This
               I
               cannot
               better
               illustrate
               than
               by
               that
               dependence
               which
               an
               Image
               in
               the
               Glass
               has
               upon
               the
               Face
               whose
               Reflexion
               it
               is
               .
               The
               Image
               is
               not
               only
               caused
               by
               the
               access
               of
               the
               Face
               to
               the
               Glass
               ,
               but
               does
               also
               so
               necessarily
               and
               substantially
               depend
               upon
               and
               subsist
               by
               its
               Presence
               ,
               that
               at
               the
               first
               removal
               of
               it
               ,
               it
               immediately
               vanishes
               and
               disappears
               .
               And
               so
               't
               is
               with
               us
               ,
               we
               are
               not
               only
               at
               first
               brought
               into
               being
               by
               God
               ,
               but
               do
               also
               all
               along
               so
               depend
               upon
               his
               Influence
               for
               the
               carrying
               on
               our
               being
               through
               the
               several
               Distinct
               Moments
               of
               time
               ,
               that
               should
               this
               Influence
               but
               never
               so
               little
               be
               withdrawn
               or
               intercepted
               ,
               we
               should
               immediately
               sink
               down
               into
               our
               
                 First
                 Nothing
              
               .
            
          
           
             
               XIII
               .
            
             
               And
               were
               it
               not
               thus
               ,
               't
               would
               be
               impossible
               that
               God
               should
               ever
               Annihilate
               .
               For
               Annihilation
               cannot
               be
               done
               by
               any
               Positive
               Act
               ,
               because
               
               the
               Term
               of
               Annihilation
               is
               ,
               
                 not
                 being
              
               Simply
               .
               But
               now
               every
               Positive
               Act
               tends
               to
               being
               .
               So
               that
               even
               Physical
               Corruption
               is
               not
               a
               Positive
               Motion
               ,
               but
               only
               in
               as
               much
               as
               at
               the
               Exclusion
               of
               one
               Form
               another
               is
               introduced
               by
               way
               of
               Concomitancy
               .
               Much
               less
               therefore
               can
               Annihilation
               be
               Positive
               .
               If
               therefore
               God
               be
               able
               to
               Annihilate
               it
               can
               be
               only
               by
               Privation
               ,
               that
               is
               ,
               by
               suspending
               that
               Influence
               upon
               which
               we
               depended
               for
               every
               Moment
               of
               our
               Existence
               ;
               and
               without
               which
               we
               cannot
               exist
               .
               And
               thus
               Iob
               expresses
               the
               Mode
               of
               Annihilation
               ,
               when
               he
               says
               ,
               
               
                 O
                 that
                 it
                 would
                 please
                 God
                 to
                 destroy
                 me
                 ,
                 that
                 he
                 would
                 let
                 loose
                 his
                 hand
                 ,
                 and
                 cut
                 me
                 off
                 .
              
            
          
           
             
               XIV
               .
            
             
               As
               for
               the
               
                 Particular
                 Mode
              
               of
               our
               dependence
               upon
               God
               ,
               and
               what
               this
               Divine
               Influence
               is
               whereby
               we
               are
               Conserv'd
               in
               being
               ,
               this
               is
               a
               Theory
               much
               above
               our
               Capacity
               to
               Comprehend
               ,
               and
               therefore
               I
               shall
               not
               much
               employ
               my
               Curiosity
               about
               it
               .
               But
               might
               I
               have
               
               leave
               to
               Divine
               ,
               I
               would
               say
               ,
               That
               the
               Creature
               depends
               upon
               God
               after
               some
               such
               way
               as
               the
               Image
               in
               the
               Glass
               does
               upon
               the
               Face
               .
               That
               this
               Ectypal
               World
               is
               only
               the
               Image
               or
               Reflexion
               of
               the
               Archetypal
               or
               Ideal
               World
               ,
               and
               so
               depends
               upon
               it
               ,
               and
               subsists
               by
               it
               ,
               as
               all
               other
               Images
               do
               upon
               their
               Originals
               .
               And
               that
               the
               Presentialness
               of
               this
               
                 Ideal
                 World
              
               must
               be
               supposed
               to
               be
               some
               way
               or
               other
               intercepted
               in
               order
               to
               the
               Annihilation
               of
               either
               this
               whole
               
                 Ectypal
                 World
              
               ,
               or
               of
               any
               particular
               Creature
               in
               it
               .
               And
               this
               seems
               to
               have
               good
               foundation
               in
               Scripture
               ,
               which
               says
               ,
               that
               all
               things
               are
               upheld
               ,
               or
               born
               by
               the
               Word
               of
               God's
               Power
               ,
               that
               is
               ,
               by
               the
               Divine
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               the
               Ideal
               or
               
                 Archetypal
                 World
              
               ;
               by
               whom
               also
               in
               the
               same
               place
               ,
               the
               Worlds
               are
               said
               to
               have
               been
               made
               .
            
          
           
             
             
               The
               Vse
               of
               this
               to
               Devotion
               .
            
             
               GReat
               is
               the
               advantage
               that
               may
               be
               made
               hence
               ,
               to
               the
               purposes
               of
               Devotion
               .
               For
               ,
               first
               ,
               if
               Man
               was
               once
               nothing
               ,
               this
               lays
               a
               very
               proper
               and
               reasonable
               ground
               for
               Humility
               and
               
                 Poverty
                 of
                 Spirit
              
               .
               'T
               is
               usually
               thought
               a
               very
               humbling
               consideration
               ,
               to
               remind
               a
               Person
               of
               the
               meanness
               of
               his
               Original
               .
               But
               ,
               now
               ,
               what
               Original
               can
               be
               so
               mean
               as
               to
               come
               from
               nothing
               ?
               Now
               this
               is
               the
               condition
               of
               Man.
               He
               had
               his
               Rise
               from
               nothing
               ,
               and
               derives
               his
               Pedegree
               ,
               by
               his
               
                 Mothers
                 side
              
               ,
               from
               Darkness
               and
               Emptiness
               .
               And
               tho●
               now
               by
               the
               Omnipotence
               of
               his
               Creator
               he
               is
               something
               ,
               yet
               still
               he
               holds
               his
               being
               as
               precariously
               as
               he
               
                 first
                 receiv'd
              
               it
               ,
               and
               depends
               as
               much
               for
               his
               existence
               upon
               the
               Will
               of
               his
               Creator
               ,
               as
               Light
               does
               upon
               the
               Sun.
               God
               
                 spake
                 the
                 word
              
               ,
               indeed
               ,
               before
               he
               was
               made
               ;
               but
               to
               unmake
               him
               ,
               he
               need
               only
               be
               silent
               ,
               and
               not
               sustain
               him
               by
               the
               
                 Word
                 of
                 his
                 Power
              
               .
               And
               shall
               that
               
               Being
               be
               Proud
               which
               was
               once
               nothing
               ,
               and
               needs
               only
               a
               
                 meer
                 Negative
              
               to
               bring
               him
               to
               nothing
               again
               ?
               No
               ,
               says
               the
               wise
               Man
               ,
               
                 Pride
                 was
                 not
                 made
                 for
                 man
                 :
                 nor
                 furious
                 anger
                 for
                 them
                 that
                 are
                 born
                 of
                 a
                 woman
                 .
              
            
             
               Secondly
               ,
               As
               this
               affords
               us
               grounds
               of
               Humiliation
               ,
               as
               to
               our selves
               ,
               so
               we
               have
               hence
               reason
               to
               adore
               and
               magnifie
               that
               Power
               which
               was
               so
               great
               as
               to
               be
               able
               ,
               and
               that
               Goodness
               which
               was
               so
               great
               as
               to
               be
               willing
               to
               bring
               us
               from
               nothing
               to
               something
               .
            
             
               And
               since
               all
               this
               proceeds
               wholly
               from
               God
               ,
               to
               whom
               we
               not
               only
               owe
               our
               beings
               ,
               but
               our
               whole
               perseverance
               in
               being
               ;
               hence
               in
               the
               last
               place
               appears
               the
               great
               equity
               of
               giving
               up
               our
               whole
               selves
               ,
               our
               Soul
               ,
               Body
               and
               Spirit
               ,
               to
               the
               Service
               and
               Glory
               of
               that
               God
               in
               whom
               we
               live
               ,
               move
               ,
               and
               have
               our
               being
               ;
               which
               ,
               considering
               the
               great
               Benefit
               of
               Creation
               ,
               and
               the
               Right
               which
               God
               thereby
               acquires
               over
               us
               ,
               must
               needs
               be
               a
               very
               
                 reasonable
                 Service
                 and
                 Sacrifice
              
               .
            
          
           
             
             
               The
               Aspiration
               .
            
             
               
                 MY
                 God
                 ,
                 my
                 Creator
              
               ,
               how
               can
               I
               be
               ever
               sufficiently
               humble
               ,
               when
               I
               consider
               that
               I
               once
               was
               not
               ;
               when
               I
               consider
               that
               even
               thou
               with
               all
               thy
               Omnipotence
               can'st
               not
               reduce
               me
               to
               a
               lower
               degree
               of
               nothing
               than
               that
               from
               whence
               thou
               took'st
               me
               !
               When
               I
               consider
               that
               I
               still
               so
               depend
               upon
               thee
               ,
               that
               I
               cannot
               subsist
               one
               moment
               without
               thee
               !
               What
               a
               vanity
               ,
               what
               a
               shadow
               ,
               what
               a
               nothing
               then
               am
               I
               ,
               who
               once
               was
               not
               ,
               and
               now
               am
               only
               because
               Thou
               art
               ,
               and
               can
               no
               longer
               stand
               in
               being
               than
               supported
               by
               the
               Arm
               of
               thy
               Power
               !
            
             
               O
               my
               God
               ,
               I
               know
               not
               whether
               of
               the
               two
               I
               ought
               more
               to
               Adore
               and
               Magnifie
               ,
               either
               that
               Power
               that
               could
               raise
               me
               from
               nothing
               ,
               to
               be
               what
               I
               am
               ,
               or
               that
               Goodness
               which
               could
               determine
               that
               Power
               to
               so
               strange
               and
               wonderful
               a
               Production
               .
               
                 One
                 deep
              
               ,
               O
               my
               God
               ,
               
                 calleth
                 upon
                 another
              
               ,
               and
               my
               thoughts
               are
               all
               lost
               and
               swallow'd
               up
               in
               both
               .
            
             
             
               Praise
               and
               Adoration
               be
               to
               thee
               ,
               O
               my
               great
               and
               good
               God
               ,
               for
               't
               was
               from
               thy
               Power
               and
               Goodness
               that
               I
               receiv'd
               my
               Being
               .
               
                 Thou
                 art
                 he
                 that
                 took
                 me
                 out
                 of
                 my
                 Mothers
                 Womb
                 ,
                 and
                 then
                 also
                 wast
                 my
                 hope
                 when
                 I
                 hanged
                 yet
                 upon
                 my
                 Mothers
                 Breast
                 .
                 I
                 have
                 been
                 also
                 left
                 unto
                 thee
                 ever
                 since
                 I
                 was
                 born
                 :
                 thou
                 art
                 my
                 God
                 even
                 from
                 my
                 Mothers
                 Womb.
                 My
                 Soul
                 still
                 hangeth
                 upon
                 thee
                 :
                 thy
                 right
                 Hand
                 does
                 uphold
                 me
                 .
                 Thou
                 holdest
                 my
                 Soul
                 in
                 life
                 ,
                 and
                 sufferest
                 not
                 my
                 Feet
                 to
                 slip
                 .
              
            
             
               To
               thee
               then
               ,
               O
               
                 Father
                 of
                 Spirits
              
               ,
               I
               give
               up
               and
               devote
               my
               whole
               self
               ,
               for
               I
               am
               intirely
               from
               thee
               ,
               intirely
               by
               thee
               ,
               and
               therefore
               intirely
               thine
               .
               How
               then
               can
               I
               ever
               offend
               thee
               ,
               or
               rebel
               against
               thee
               ,
               with
               those
               Powers
               which
               thou
               hast
               given
               me
               ,
               and
               dost
               still
               uphold
               and
               maintain
               in
               me
               !
               My
               God
               ,
               I
               will
               not
               ,
               but
               as
               thou
               art
               he
               whose
               I
               am
               ,
               so
               thou
               shalt
               be
               he
               whom
               I
               will
               ever
               serve
               .
               Free
               me
               therefore
               ,
               O
               God
               ,
               from
               my
               Passions
               ,
               and
               make
               me
               but
               once
               
                 my
                 Own
              
               ,
               and
               I
               will
               then
               ever
               be
               Thine
               .
               Amen
               .
            
          
        
         
           
           
             Contemplation
             II.
             Of
             Man
             consider'd
             as
             an
             Intelligent
             Creature
             .
          
           
             
               I.
               
            
             
               IN
               the
               Creation
               of
               Man
               there
               are
               two
               things
               cheifly
               to
               be
               remarked
               ,
               First
               ,
               The
               
                 Councel
                 and
                 Deliberation
              
               of
               the
               Blessed
               Trinity
               ,
               expressed
               in
               these
               words
               :
               
                 Let
                 us
                 make
                 man.
                 Secondly
              
               ,
               The
               
                 immediate
                 Pattern
              
               or
               Platform
               ,
               according
               to
               which
               he
               was
               to
               be
               made
               ,
               expressed
               in
               these
               words
               ,
               
                 In
                 our
                 Image
                 ,
                 after
                 our
                 own
                 likeness
                 .
              
               Now
               both
               these
               denote
               the
               peculiar
               excellency
               of
               human
               Nature
               ;
               but
               especially
               the
               latter
               :
               for
               what
               can
               make
               more
               for
               the
               excellency
               of
               Man's
               composition
               ,
               than
               to
               say
               ,
               that
               he
               was
               made
               after
               the
               
                 Divine
                 likeness
              
               .
            
          
           
             
               II.
               
            
             
               This
               Divine
               likeness
               ,
               not
               to
               mention
               any
               other
               instances
               of
               resemblance
               ,
               
               I
               take
               to
               be
               most
               conspicuous
               in
               this
               ,
               that
               as
               in
               the
               Divine
               Nature
               there
               are
               two
               Processions
               ;
               one
               by
               way
               of
               Intellect
               ,
               which
               is
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               Word
               ,
               and
               the
               other
               by
               way
               of
               Love
               ,
               which
               is
               the
               Holy
               Spirit
               .
               So
               likwise
               in
               the
               human
               Nature
               there
               are
               as
               it
               were
               two
               Processions
               ,
               and
               that
               of
               the
               same
               kind
               too
               as
               in
               the
               Divine
               ,
               Vnderstanding
               and
               Love.
               By
               these
               two
               Noble
               and
               Divine
               Powers
               branching
               forth
               from
               the
               Soul
               ,
               Man
               chiefly
               resembles
               God
               ,
               and
               becomes
               a
               little
               Image
               of
               the
               Trinity
               .
            
          
           
             
               III.
               
            
             
               My
               business
               at
               present
               is
               only
               with
               the
               first
               of
               these
               ,
               namely
               ,
               the
               Vnderstanding
               of
               Man
               ,
               or
               to
               consider
               Man
               as
               an
               Intelligent
               Creature
               .
               Here
               therefore
               I
               shall
               shew
               ,
               first
               ,
               the
               Kinds
               of
               human
               Knowledge
               ;
               Secondly
               ,
               the
               Mode
               of
               it
               .
               Now
               ,
               as
               to
               the
               Kinds
               of
               human
               Knowledge
               ,
               I
               consider
               ,
               that
               since
               Knowledge
               in
               general
               (
               as
               was
               before
               noted
               )
               is
               a
               
                 Comprehension
                 of
                 Truth
              
               ,
               
               as
               many
               ways
               as
               a
               Man
               may
               comprehend
               
               Truth
               ,
               so
               many
               ways
               he
               may
               be
               said
               to
               know
               .
               Now
               a
               Man
               may
               comprehend
               Truth
               ,
               either
               as
               to
               
                 Simple
                 Essences
              
               ,
               or
               as
               to
               their
               
                 Complex
                 Habitudes
              
               ,
               or
               as
               to
               the
               Dependence
               that
               is
               between
               one
               Habitude
               and
               another
               .
               The
               first
               of
               these
               is
               what
               we
               usually
               call
               Apprehension
               ,
               the
               second
               is
               what
               we
               call
               Judgment
               ,
               and
               the
               last
               is
               what
               we
               call
               Discourse
               .
               Thus
               we
               are
               authorized
               to
               speak
               by
               the
               Schools
               ,
               who
               ascribe
               Judgment
               and
               Discourse
               to
               the
               Understanding
               ;
               tho'
               I
               am
               rather
               of
               Monsieur
               Malebranche
               his
               mind
               ,
               
               that
               there
               is
               no
               other
               Operation
               of
               the
               Intellect
               but
               only
               Perception
               ,
               and
               that
               Judgment
               and
               Discourse
               more
               properly
               belong
               to
               the
               Will
               ,
               as
               being
               an
               embracing
               of
               ,
               and
               an
               adhesion
               to
               Truth
               .
               But
               then
               ,
               withal
               ,
               it
               must
               be
               acknowledg'd
               ,
               that
               there
               is
               a
               threefold
               Perception
               .
               One
               whereby
               I
               perceive
               a
               simple
               Object
               ,
               without
               any
               relation
               which
               may
               be
               call'd
               a
               simple
               Perception
               .
               Another
               ,
               when
               I
               perceive
               the
               relations
               of
               simple
               Essences
               ,
               which
               may
               
               be
               called
               a
               Judicial
               Perception
               .
               And
               a
               third
               ,
               when
               I
               perceive
               the
               relation
               that
               is
               between
               those
               relations
               ,
               which
               may
               be
               call'd
               a
               Rational
               Perception
               .
               This
               is
               the
               whole
               Latitude
               ,
               and
               full
               Compass
               of
               the
               Intellect
               ,
               and
               that
               which
               belongs
               to
               Intellect
               in
               common
               ,
               whether
               Human
               or
               Divine
               .
            
          
           
             
               IV.
               
            
             
               For
               I
               think
               it
               no
               absurdity
               to
               say
               ,
               that
               in
               this
               sense
               God
               has
               Reason
               and
               Discourse
               .
               For
               't
               is
               most
               certain
               that
               he
               does
               not
               only
               perceive
               the
               simple
               Essences
               of
               things
               ,
               and
               their
               relations
               ,
               but
               also
               the
               relation
               that
               is
               between
               those
               relations
               .
               Only
               there
               is
               this
               difference
               ,
               that
               God
               perceives
               all
               this
               at
               once
               ,
               with
               one
               intire
               simple
               view
               ;
               whereas
               Man
               is
               fain
               to
               
                 open
                 his
                 prospect
              
               by
               degrees
               ,
               by
               advancing
               step
               by
               step
               from
               one
               proposition
               to
               another
               in
               the
               field
               of
               Truth
               .
               Which
               ,
               tho'
               it
               has
               appropriated
               to
               it self
               the
               name
               of
               Reason
               ,
               yet
               I
               think
               it
               does
               not
               belong
               to
               the
               nature
               of
               Reason
               in
               general
               ,
               but
               is
               rather
               an
               
                 accidental
                 defect
              
               
               of
               it
               ,
               such
               as
               proceeds
               from
               the
               narrowness
               of
               created
               ,
               or
               of
               such
               or
               such
               created
               Capacities
               .
               This
               must
               not
               therefore
               be
               made
               necessary
               to
               Reason
               (
               that
               being
               sufficiently
               salv'd
               in
               perceiving
               the
               relation
               that
               is
               between
               the
               Habitudes
               of
               things
               )
               but
               only
               to
               
                 human
                 Reason
              
               .
            
          
           
             
               V.
               
            
             
               And
               thus
               much
               as
               to
               the
               Kinds
               of
               human
               Knowledge
               .
               I
               come
               now
               to
               explain
               the
               Mode
               of
               it
               ,
               by
               shewing
               how
               Man
               understands
               .
               This
               perhaps
               will
               appear
               a
               desperate
               undertaking
               at
               first
               sight
               ,
               but
               I
               think
               the
               difficulty
               proceeds
               more
               from
               the
               prejudices
               of
               our
               Education
               than
               from
               the
               remoteness
               of
               the
               Theory
               .
               For
               were
               we
               not
               otherwise
               prepossest
               from
               the
               Principles
               of
               the
               vulgar
               Philosophy
               ,
               what
               would
               be
               more
               familiar
               and
               obvious
               than
               to
               conclude
               that
               we
               see
               and
               know
               all
               things
               in
               God
               ?
               This
               is
               a
               Notion
               which
               I
               very
               early
               lighted
               upon
               ,
               by
               the
               
                 Natural
                 Parturiency
              
               of
               my
               own
               mind
               ,
               before
               I
               had
               consulted
               with
               any
               Authors
               that
               might
               
               imbue
               me
               with
               it
               .
               But
               afterwards
               I
               met
               with
               some
               that
               confirm'd
               me
               in
               it
               .
               For
               it
               is
               a
               Notion
               very
               frequently
               touch'd
               upon
               by
               Platonists
               ;
               by
               Plotinus
               ,
               by
               Proclus
               ,
               by
               
                 Marsilius
                 Ficinus
              
               ,
               by
               St.
               Austin
               ,
               by
               the
               late
               French
               Philosopher
               
                 Du
                 Hamel
              
               ,
               in
               his
               Book
               
                 De
                 Mente
                 Humana
              
               ,
               and
               is
               sometimes
               glanced
               at
               by
               Aquinas
               himself
               ,
               but
               by
               none
               that
               I
               know
               of
               so
               copiously
               ,
               so
               purposely
               ,
               and
               so
               dextrously
               managed
               ,
               as
               by
               the
               incomparable
               Monsieur
               Malebranche
               ,
               who
               ,
               I
               think
               ,
               has
               established
               the
               truth
               of
               it
               beyond
               all
               cavil
               or
               exception
               ,
               as
               well
               as
               reasonable
               doubting
               .
               I
               shall
               therefore
               ,
               for
               the
               clearing
               of
               this
               Argument
               ,
               first
               give
               a
               short
               and
               summary
               account
               of
               what
               that
               excellent
               Person
               has
               meditated
               upon
               it
               ,
               and
               then
               subjoin
               some
               further
               considerations
               of
               my
               own
               to
               the
               same
               purpose
               .
            
          
           
             
               VI.
               
            
             
               
               First
               then
               Monsieur
               Malebranche
               lays
               down
               this
               preparatory
               Position
               ,
               that
               those
               Objects
               which
               are
               without
               the
               Soul
               ,
               cannot
               be
               perceiv'd
               
               by
               themselves
               ,
               but
               by
               the
               Mediation
               of
               Ideas
               .
               This
               Proposition
               is
               most
               unquestionable
               ,
               taking
               Ideas
               in
               a
               large
               signification
               for
               Images
               or
               Representations
               of
               things
               .
               For
               things
               that
               are
               perceiv'd
               must
               be
               some
               way
               or
               other
               Present
               to
               the
               Soul
               ,
               either
               by
               themselves
               or
               by
               the
               Representatives
               .
               And
               since
               they
               are
               not
               by
               themselves
               ,
               they
               must
               by
               their
               Ideas
               .
               And
               so
               much
               is
               acknowledg'd
               on
               all
               sides
               .
               Here
               therefore
               being
               no
               Controversie
               ,
               there
               needs
               no
               more
               Proof
               .
            
          
           
             
               VII
               .
            
             
               This
               premised
               ,
               he
               thus
               proceeds
               .
               It
               is
               therefore
               necessary
               that
               these
               Ideas
               which
               we
               have
               of
               Objects
               without
               ,
               should
               either
               proceed
               from
               those
               Objects
               :
               Or
               that
               our
               Mind
               has
               a
               Power
               of
               Producing
               those
               Ideas
               .
               Or
               that
               God
               should
               produce
               them
               with
               the
               Mind
               when
               he
               creates
               it
               ,
               or
               that
               he
               should
               produce
               them
               as
               often
               as
               we
               think
               of
               any
               Object
               .
               Or
               that
               our
               Mind
               should
               possess
               in
               it self
               all
               the
               Perfections
               which
               it
               sees
               in
               things
               .
               Or
               lastly
               ,
               that
               it
               be
               united
               to
               some
               Absolutely
               Perfect
               
               Being
               ,
               that
               includes
               in
               himself
               all
               the
               Perfections
               of
               Created
               Beings
               .
               By
               one
               of
               these
               ways
               we
               must
               necessarily
               perceive
               whatever
               we
               perceive
               .
            
          
           
             
               VIII
               .
            
             
               The
               first
               is
               according
               to
               the
               vulgar
               Philosopy
               ,
               which
               teaches
               that
               external
               Objects
               send
               forth
               certain
               Species
               like
               themselves
               ,
               and
               that
               these
               Species
               are
               carried
               by
               the
               external
               Senses
               to
               the
               
                 common
                 Sensory
              
               ,
               and
               that
               then
               they
               are
               resined
               ,
               and
               spritualized
               by
               the
               help
               of
               that
               which
               they
               call
               
                 Intellectus
                 Agens
              
               ,
               and
               so
               become
               Intelligible
               ,
               then
               are
               receiv'd
               into
               the
               
                 Intellectus
                 Passivus
              
               ,
               and
               then
               are
               
                 actually
                 understood
              
               .
               This
               certainly
               is
               either
               very
               profound
               sense
               ,
               or
               very
               profound
               nonsense
               ,
               one
               of
               the
               two
               ,
               and
               is
               rather
               like
               the
               Anatomical
               Account
               how
               the
               Chyle
               is
               turn'd
               into
               Blood
               ,
               than
               like
               a
               Metaphysical
               account
               of
               the
               
                 way
                 of
                 understanding
              
               .
               But
               that
               this
               Hypothesis
               cannot
               be
               true
               ,
               our
               Author
               shews
               from
               the
               impossibility
               of
               Objects
               sending
               sorth
               such
               Species
               ,
               
               which
               he
               proves
               first
               from
               the
               Impenetrability
               of
               Bodies
               .
               Which
               must
               needs
               hinder
               that
               these
               Species
               which
               are
               nothing
               else
               but
               
                 Corporeal
                 effluvias
              
               ,
               should
               possess
               the
               
                 same
                 Vbi
              
               ,
               which
               yet
               must
               be
               ,
               if
               ,
               by
               them
               Objects
               are
               render'd
               visible
               ,
               because
               the
               whole
               Medium
               ,
               and
               every
               part
               of
               it
               ,
               must
               be
               supposed
               full
               of
               them
               .
            
          
           
             
               IX
               .
            
             
               This
               he
               proves
               ,
               Secondly
               ,
               from
               the
               change
               or
               variation
               of
               the
               Species
               .
               For
               't
               is
               most
               certain
               ,
               that
               the
               nearer
               the
               Object
               ,
               the
               greater
               it
               shews
               .
               But
               now
               what
               should
               afterwards
               diminish
               this
               Species
               ,
               and
               what
               is
               become
               of
               those
               parts
               whereof
               it
               consisted
               ,
               when
               it
               appear'd
               greater
               ?
               And
               what
               is
               it
               that
               so
               suddenly
               augments
               it
               ,
               when
               't
               is
               beheld
               through
               a
               Telescope
               ?
            
          
           
             
               X.
               
            
             
               The
               same
               he
               proves
               further
               from
               the
               consideration
               of
               a
               
                 perfect
                 Cube
              
               ,
               all
               the
               Species
               of
               whose
               sides
               are
               unequal
               ,
               and
               yet
               the
               
                 sides
                 themselves
              
               are
               equally
               square
               .
               And
               Lastly
               ,
               
               he
               sensures
               it
               as
               an
               unconceivable
               supposition
               ,
               that
               a
               Body
               should
               continually
               send
               forth
               Species
               every
               where
               ,
               so
               as
               to
               fill
               every
               Point
               of
               such
               vast
               spaces
               ,
               and
               yet
               not
               be
               sensibly
               diminish'd
               .
               This
               first
               Hypothesis
               therefore
               cannot
               be
               true
               ,
            
          
           
             
               XI
               .
            
             
               The
               second
               is
               ,
               that
               our
               Mind
               has
               a
               Power
               of
               Producing
               these
               Ideas
               .
               This
               he
               also
               shews
               to
               be
               false
               from
               the
               Absurdity
               that
               would
               thence
               follow
               ,
               which
               is
               that
               Man
               would
               then
               be
               able
               to
               Create
               .
               The
               consequence
               he
               proves
               by
               shewing
               that
               these
               Ideas
               are
               
                 Real
                 Beings
              
               ,
               because
               they
               have
               real
               Properties
               ,
               and
               differ
               one
               from
               another
               ,
               and
               represent
               things
               really
               different
               .
               And
               that
               they
               are
               also
               
                 Spiritual
                 Beings
              
               ,
               and
               that
               then
               Man
               would
               be
               able
               to
               Create
               more
               Noble
               Entities
               than
               the
               
                 Material
                 World
              
               ,
               which
               is
               the
               workmanship
               of
               God.
               
            
          
           
             
             
               XII
               .
            
             
               Our
               Author
               further
               shews
               that
               our
               Mind
               would
               not
               use
               this
               Creative
               Power
               ,
               though
               She
               had
               it
               ,
               from
               the
               Instance
               of
               a
               Painter
               .
               For
               as
               a
               Painter
               ,
               though
               never
               so
               skilful
               ,
               cannot
               represent
               a
               Creature
               which
               he
               never
               saw
               ,
               and
               whereof
               he
               has
               no
               Idea
               ;
               so
               a
               Man
               cannot
               form
               the
               Idea
               of
               an
               Object
               ,
               unless
               he
               first
               knows
               it
               ,
               that
               is
               ,
               unless
               he
               has
               an
               Idea
               of
               it
               ,
               which
               does
               not
               depend
               upon
               his
               own
               will.
               Now
               if
               he
               already
               has
               the
               Idea
               of
               that
               Object
               ,
               certainly
               he
               knows
               it
               ,
               and
               then
               it
               is
               to
               no
               purpose
               for
               him
               to
               form
               again
               a
               new
               Idea
               of
               it
               .
               '
               This
               Power
               therefore
               of
               Producing
               Ideas
               is
               given
               to
               Man
               in
               vain
               ,
               therefore
               it
               ought
               not
               to
               be
               given
               ,
               therefore
               this
               second
               Hypothesis
               is
               not
               true
               .
            
          
           
             
               XIII
               .
            
             
               The
               third
               is
               ,
               that
               God
               produces
               these
               Ideas
               ,
               either
               with
               the
               Mind
               ,
               or
               whenever
               we
               think
               of
               any
               Object
               .
               That
               this
               cannot
               be
               true
               as
               to
               the
               first
               part
               ,
               he
               shews
               from
               the
               
               
                 Infinite
                 number
              
               of
               Ideas
               which
               must
               be
               supposed
               in
               proportion
               to
               the
               Infinite
               number
               of
               things
               ,
               which
               he
               exemplifies
               in
               
                 Mathematical
                 figures
              
               ,
               and
               the
               Combinations
               thence
               arising
               .
               'T
               is
               not
               in
               the
               first
               place
               probable
               that
               God
               should
               create
               so
               many
               things
               with
               every
               Soul
               ;
               But
               Secondly
               ,
               suppose
               he
               should
               ,
               and
               the
               Mind
               ,
               were
               a
               Magazine
               of
               all
               manner
               of
               Ideas
               ,
               yet
               't
               would
               be
               an
               invincible
               Difficulty
               to
               shew
               how
               the
               Mind
               among
               such
               an
               Infinite
               number
               of
               Ideas
               ,
               should
               be
               able
               ,
               and
               that
               so
               readily
               ,
               to
               pick
               out
               those
               which
               it
               has
               occasion
               for
               .
               It
               ought
               not
               therefore
               to
               be
               said
               that
               Ideas
               are
               
                 Created
                 with
                 us
              
               .
            
          
           
             
               XIV
               .
            
             
               And
               there
               is
               as
               little
               ground
               to
               suppose
               that
               God
               does
               every
               moment
               produce
               in
               us
               as
               many
               several
               Ideas
               ,
               as
               we
               conceive
               things
               .
               For
               besides
               that
               this
               has
               already
               been
               sufficiently
               overthrown
               in
               the
               other
               ,
               't
               is
               further
               to
               be
               consider'd
               ,
               that
               we
               must
               then
               always
               actually
               have
               in
               us
               the
               Ideas
               of
               all
               things
               ,
               seeing
               
               that
               at
               all
               times
               we
               can
               will
               to
               think
               of
               all
               things
               :
               Which
               we
               could
               not
               do
               if
               we
               had
               not
               already
               a
               confuse
               Perception
               of
               them
               ,
               that
               is
               ,
               unless
               an
               Infinite
               number
               of
               Ideas
               were
               continually
               before
               our
               Minds
               .
               For
               we
               can
               not
               be
               willing
               to
               think
               of
               that
               whereof
               we
               have
               no
               Idea
               .
               But
               we
               cannot
               have
               all
               this
               Infinity
               of
               Ideas
               at
               once
               in
               our selves
               ,
               therefore
               this
               third
               Hypothesis
               is
               not
               true
               .
            
          
           
             
               VX
               .
            
             
               The
               fourth
               is
               that
               the
               Mind
               needs
               no
               other
               thing
               but
               it self
               for
               the
               Perception
               of
               Objects
               ,
               and
               that
               by
               Contemplating
               it self
               and
               her
               own
               Perfections
               ,
               She
               can
               perceive
               all
               External
               Objects
               .
               This
               is
               the
               boldest
               Assertion
               of
               all
               ,
               and
               is
               full
               of
               Impiety
               as
               well
               as
               Absurdity
               .
               They
               that
               will
               maintain
               this
               must
               be
               obliged
               to
               say
               that
               the
               Mind
               of
               Man
               has
               in
               it self
               the
               Perfections
               of
               all
               things
               ,
               since
               it
               cannot
               see
               in
               it self
               what
               it
               has
               not
               in
               it self
               ,
               and
               then
               they
               would
               do
               well
               to
               consider
               whether
               this
               be
               not
               to
               make
               a
               
               God
               of
               the
               Soul
               ;
               For
               't
               is
               God
               only
               who
               has
               in
               himself
               the
               Perfections
               of
               all
               things
               ,
               and
               who
               therefore
               sees
               by
               his
               
                 own
                 Light.
              
               
            
          
           
             
               XVI
               .
            
             
               Having
               thus
               overthrown
               these
               four
               Hypotheses
               concerning
               the
               Mode
               of
               our
               understanding
               ,
               Our
               most
               Ingenious
               Author
               proceeds
               to
               the
               remaining
               one
               ,
               
                 that
                 we
                 see
                 all
                 things
                 in
                 God.
              
               Which
               though
               it
               be
               sufficiently
               establish'd
               in
               the
               overthrow
               of
               the
               rest
               ,
               yet
               he
               goes
               on
               to
               a
               more
               immediate
               and
               direct
               proof
               of
               it
               .
               In
               order
               to
               which
               he
               premises
               two
               Postulatums
               which
               he
               had
               before
               prov'd
               ,
               First
               ,
               that
               God
               has
               in
               himself
               the
               Ideas
               of
               all
               things
               .
               This
               he
               had
               before
               concluded
               from
               Gods
               creating
               all
               things
               ,
               which
               he
               could
               not
               do
               without
               having
               in
               himself
               the
               Ideas
               of
               all
               things
               .
               And
               this
               I
               have
               also
               demonstrated
               in
               my
               fifth
               Contemplation
               ,
               by
               a
               distinct
               Argument
               taken
               from
               the
               being
               of
               
                 Necessary
                 and
                 Eternal
                 Truths
              
               .
               The
               second
               Postulatum
               is
               that
               God
               is
               intimately
               by
               his
               Presence
               united
               
               to
               our
               Minds
               ,
               so
               that
               God
               may
               be
               said
               to
               be
               the
               Place
               of
               Spirits
               ,
               as
               Space
               is
               the
               Place
               of
               Bodies
               .
               These
               two
               things
               being
               supposed
               ,
               it
               is
               most
               certain
               that
               the
               Mind
               may
               see
               all
               things
               in
               God
               ,
               if
               God
               will
               be
               pleased
               to
               display
               these
               Ideas
               to
               her
               ,
               there
               being
               then
               nothing
               to
               hinder
               it
               .
               And
               that
               't
               is
               the
               will
               and
               Pleasure
               of
               God
               so
               to
               do
               ,
               rather
               than
               create
               an
               Infinite
               number
               of
               Ideas
               in
               every
               Mind
               ,
               he
               thus
               proves
               .
            
          
           
             
               XVII
               .
            
             
               First
               ,
               from
               the
               
                 general
                 Oeconomy
                 of
                 the
                 universe
              
               ,
               wherein
               't
               is
               observable
               that
               God
               never
               does
               that
               by
               difficult
               ways
               ,
               which
               may
               be
               done
               by
               simple
               and
               easie
               ways
               :
               that
               is
               ,
               God
               never
               does
               any
               thing
               
                 in
                 vain
              
               ,
               and
               without
               Cause
               :
               When
               therefore
               God
               may
               by
               himself
               open
               and
               exhibit
               to
               us
               all
               things
               barely
               by
               willing
               that
               we
               should
               see
               those
               Ideas
               which
               are
               in
               him
               ,
               't
               is
               no
               way
               probable
               that
               to
               obtain
               the
               same
               end
               ,
               he
               should
               produce
               such
               an
               infinite
               Multitude
               of
               Ideas
               as
               are
               necessary
               
               to
               that
               variety
               and
               multiplicity
               of
               Knowledge
               ,
               that
               is
               in
               all
               Created
               Minds
               .
            
          
           
             
               XVIII
               .
            
             
               This
               Mode
               of
               Intelligence
               our
               Author
               further
               recommends
               ,
               by
               considering
               that
               by
               this
               way
               Created
               Minds
               are
               placed
               in
               the
               
                 greatest
                 dependence
              
               upon
               God
               that
               can
               possibly
               be
               .
               For
               upon
               this
               Hypothesis
               we
               cannot
               only
               see
               nothing
               but
               what
               God
               will
               let
               us
               see
               ,
               but
               we
               can
               also
               see
               nothing
               but
               what
               God
               exhibits
               to
               us
               to
               be
               seen
               .
               Neither
               can
               our
               Minds
               be
               said
               sufficiently
               to
               depend
               upon
               God
               in
               all
               its
               operations
               ,
               if
               they
               are
               supposed
               to
               have
               all
               that
               is
               necessary
               for
               action
               ,
               that
               is
               ,
               to
               have
               in
               themselves
               the
               Ideas
               of
               all
               things
               always
               present
               .
            
          
           
             
               XIX
               .
            
             
               This
               again
               he
               more
               strongly
               inforces
               by
               an
               Argument
               taken
               from
               the
               Manner
               of
               our
               Minds
               perceiving
               all
               things
               .
               For
               we
               all
               find
               by
               certain
               experience
               that
               when
               we
               are
               minded
               to
               think
               of
               any
               particular
               thing
               ,
               we
               first
               cast
               our
               eyes
               about
               upon
               
               all
               Beings
               ,
               and
               then
               at
               last
               ,
               adhere
               to
               the
               consideration
               of
               that
               Object
               ,
               which
               we
               intended
               to
               think
               upon
               .
               Now
               't
               is
               past
               all
               question
               that
               we
               cannot
               desire
               to
               see
               any
               Object
               ,
               but
               we
               must
               see
               it
               already
               ,
               although
               Confusely
               ,
               and
               after
               a
               general
               kind
               of
               a
               way
               .
               So
               that
               since
               we
               can
               desire
               to
               see
               all
               Objects
               ,
               now
               this
               ,
               now
               that
               ,
               hence
               it
               will
               certainly
               follow
               ,
               that
               all
               Beings
               are
               Present
               to
               our
               minds
               .
               But
               now
               all
               Beings
               cannot
               any
               other
               way
               be
               present
               to
               the
               mind
               ,
               but
               because
               God
               is
               present
               to
               it
               ,
               who
               in
               the
               Simplicity
               of
               his
               Being
               comprehends
               all
               beings
               .
               The
               same
               may
               be
               further
               confirm'd
               from
               the
               Perception
               of
               Vniversals
               .
               Which
               the
               mind
               could
               not
               well
               be
               supposed
               able
               to
               represent
               unless
               it
               saw
               all
               Beings
               included
               in
               One.
               For
               since
               every
               Created
               thing
               is
               an
               Individual
               ,
               no
               one
               can
               say
               that
               he
               perceives
               any
               thing
               Created
               ,
               when
               he
               perceives
               ,
               suppose
               ,
               a
               Triangle
               in
               general
               .
               This
               well
               deserves
               to
               be
               consider'd
               .
            
          
           
             
             
               XX.
               
            
             
               Again
               our
               Ingenious
               Author
               argues
               from
               the
               Idea
               which
               we
               have
               of
               Infinite
               .
               For
               't
               is
               plain
               that
               we
               perceive
               Infinites
               ,
               though
               we
               do
               not
               comprehend
               it
               ,
               and
               that
               our
               mind
               has
               a
               very
               Distinct
               Idea
               of
               God
               ,
               which
               it
               could
               not
               have
               but
               by
               its
               union
               with
               God.
               Since
               't
               is
               absurd
               to
               suppose
               that
               the
               Idea
               of
               God
               should
               be
               from
               any
               thing
               that
               is
               Created
               .
            
          
           
             
               XXI
               .
            
             
               He
               further
               Considers
               that
               the
               Mind
               has
               not
               only
               an
               Idea
               of
               Infinite
               ,
               but
               that
               it
               also
               has
               it
               before
               it
               has
               any
               Idea
               of
               finite
               .
               For
               we
               conceive
               Infinite
               Being
               ,
               barely
               by
               conceiving
               Being
               ,
               without
               considering
               whether
               it
               be
               finite
               or
               Infinite
               .
               But
               now
               to
               conceive
               any
               finite
               Being
               ,
               we
               must
               detract
               something
               from
               that
               general
               Notion
               of
               Being
               ,
               which
               by
               consequence
               must
               be
               Antecedent
               .
               Our
               mind
               therefore
               perceives
               nothing
               but
               in
               the
               Idea
               which
               it
               has
               of
               Infinite
               .
               And
               this
               Idea
               is
               so
               far
               from
               being
               form'd
               
               from
               a
               Confuse
               heaping
               together
               of
               the
               Ideas
               of
               special
               Beings
               ,
               as
               Philosophers
               commonly
               pretend
               ,
               that
               all
               those
               Special
               Ideas
               are
               nothing
               else
               but
               Participations
               from
               the
               general
               Idea
               of
               Infinite
               .
               Even
               as
               God
               does
               not
               hold
               his
               Being
               from
               the
               Creatures
               ,
               but
               all
               Creatures
               subsist
               only
               by
               him
               .
            
          
           
             
               XXII
               .
            
             
               He
               adds
               one
               Argument
               more
               which
               he
               thinks
               will
               go
               for
               Demonstration
               ,
               with
               those
               who
               are
               used
               to
               Abstract
               ways
               of
               Reasoning
               .
               It
               is
               impossible
               that
               God
               in
               any
               of
               his
               actions
               should
               have
               any
               
                 Principal
                 End
              
               different
               from
               himself
               .
               This
               is
               a
               Common
               Notion
               with
               every
               Attentive
               Thinker
               .
               And
               the
               Scripture
               suffers
               us
               not
               to
               doubt
               but
               that
               God
               made
               all
               things
               for
               himself
               .
               It
               is
               necessary
               therefore
               that
               not
               only
               our
               Natural
               Love
               ,
               that
               is
               ,
               the
               motion
               which
               he
               produces
               in
               us
               ,
               should
               tend
               towards
               himself
               ,
               but
               that
               moreover
               that
               
                 Knowledge
                 and
                 Light
              
               ,
               which
               he
               bestows
               upon
               our
               mind
               should
               open
               and
               exhibit
               to
               us
               something
               
               that
               is
               in
               himself
               .
               For
               whatsoever
               comes
               from
               God
               cannot
               be
               for
               any
               other
               besides
               God.
               If
               God
               should
               Create
               a
               Mind
               and
               give
               it
               the
               Sun
               ,
               suppose
               ,
               for
               its
               Idea
               ,
               or
               immediate
               Object
               of
               Knowledge
               ,
               God
               would
               then
               make
               that
               Mind
               for
               the
               Sun
               ,
               and
               not
               for
               himself
               .
            
          
           
             
               XXIII
               .
            
             
               God
               therefore
               cannot
               make
               a
               mind
               to
               know
               his
               Works
               ,
               unless
               that
               mind
               do
               in
               some
               manner
               see
               God
               when
               it
               sees
               his
               Works
               ;
               so
               that
               I
               may
               venture
               to
               say
               ,
               that
               if
               we
               did
               not
               some
               way
               or
               other
               
                 see
                 God
              
               ,
               we
               should
               
                 see
                 nothing
              
               at
               all
               .
               Even
               as
               if
               we
               did
               not
               
                 love
                 God
              
               ;
               that
               is
               ,
               if
               God
               did
               not
               continually
               impress
               upon
               us
               the
               love
               of
               good
               in
               general
               ,
               we
               should
               
                 love
                 nothing
              
               at
               all
               .
               For
               since
               this
               Love
               is
               the
               same
               with
               our
               will
               ,
               we
               cannot
               Love
               or
               will
               any
               thing
               without
               him
               ,
               since
               we
               cannot
               love
               Particular
               goods
               but
               by
               determining
               towards
               those
               goods
               that
               motion
               of
               Love
               which
               God
               gives
               us
               towards
               himself
               .
               We
               love
               therefore
               nothing
               but
               by
               that
               necessary
               
               love
               by
               which
               we
               are
               moved
               towards
               God
               ,
               and
               we
               see
               nothing
               but
               by
               that
               Natural
               Knowledge
               which
               we
               have
               of
               God.
               And
               all
               those
               Special
               Ideas
               which
               we
               have
               of
               the
               Creatures
               ,
               are
               nothing
               else
               but
               Limitations
               of
               the
               Idea
               of
               the
               Creator
               ,
               as
               all
               the
               motion
               of
               our
               Will
               towards
               the
               Creatures
               are
               nothing
               else
               but
               Determinations
               of
               that
               motion
               which
               is
               toward
               the
               Creator
               .
            
          
           
             
               XXIV
               .
            
             
               He
               appeals
               last
               of
               all
               to
               Scripture
               ,
               which
               in
               divers
               places
               gives
               abundant
               confirmation
               to
               this
               Hypothesis
               .
               As
               when
               we
               are
               said
               ,
               
               
                 not
                 to
                 be
                 sufficient
                 of
                 our selves
                 ,
                 to
                 think
                 any
                 thing
                 as
                 of
                 our selves
                 ,
              
               but
               that
               
                 our
                 sufficiency
                 is
                 of
                 God.
              
               Again
               ,
               God
               is
               said
               to
               have
               shewn
               unto
               the
               
                 Gentiles
                 what
                 might
                 be
                 known
                 of
                 him
                 .
              
               
               Again
               ,
               God
               is
               call'd
               ,
               
               the
               
                 father
                 of
                 lights
              
               .
               God
               is
               also
               said
               ,
               by
               the
               
                 Psalmist
                 ,
                 to
                 teach
                 man
                 Knowledge
                 .
                 Lastly
                 ,
              
               He
               is
               said
               ,
               
               to
               be
               
                 the
                 true
                 light
                 ,
                 which
                 inlightens
                 every
                 man
                 that
                 comes
                 into
                 the
                 world
                 .
              
            
          
           
             
             
               XXV
               .
            
             
               From
               all
               which
               ,
               he
               concludes
               ,
               that
               God
               is
               the
               
                 Intelligible
                 World
              
               ,
               or
               the
               
                 Place
                 of
                 Spirits
              
               ,
               as
               the
               Material
               World
               is
               the
               
                 place
                 of
                 Bodies
              
               .
               That
               these
               Spirits
               receive
               their
               Modifications
               ,
               or
               Sensations
               ,
               from
               his
               Power
               ,
               and
               find
               their
               Idea's
               in
               his
               Wisdom
               ,
               and
               by
               his
               Love
               are
               moved
               by
               all
               orderly
               motions
               ;
               and
               that
               in
               God
               we
               have
               our
               Life
               ,
               our
               Motion
               ,
               and
               our
               Being
               .
               According
               to
               that
               of
               St.
               Paul
               ,
               
               
                 He
                 is
                 not
                 far
                 from
                 every
                 one
                 of
                 us
                 :
                 for
                 in
                 him
                 we
                 live
                 ,
                 and
                 move
                 ,
                 and
                 have
                 our
                 being
                 .
              
            
          
           
             
               XXVI
               .
            
             
               And
               thus
               in
               as
               short
               a
               compass
               as
               I
               could
               comprize
               it
               ,
               have
               I
               given
               a
               summary
               account
               of
               what
               the
               excellent
               Monsieur
               Malebranche
               has
               at
               large
               delivered
               upon
               this
               Theory
               ,
               
                 of
                 our
                 seeing
                 all
                 things
                 in
                 God.
              
               I
               shall
               now
               further
               establish
               it
               by
               some
               other
               considerations
               of
               my
               own
               .
            
          
           
             
               XXVII
               .
            
             
               That
               all
               our
               Intellectual
               Perception
               is
               by
               Ideas
               ,
               that
               is
               ,
               not
               by
               the
               
               immediate
               presence
               of
               things
               themselves
               ,
               but
               by
               something
               that
               intimately
               and
               immediately
               represents
               them
               to
               our
               mind
               ,
               is
               a
               thing
               plain
               in
               it self
               ,
               and
               by
               all
               so
               acknowledged
               .
               And
               that
               all
               the
               Idea's
               of
               things
               ,
               with
               their
               respective
               habitudes
               and
               relations
               are
               in
               God
               ,
               I
               have
               abundantly
               proved
               ;
               and
               also
               as
               to
               the
               manner
               ,
               explained
               in
               my
               Contemplation
               of
               the
               
                 Divine
                 Omniscience
              
               .
               The
               thing
               now
               to
               be
               consider'd
               is
               ,
               whether
               we
               do
               not
               see
               and
               know
               whatever
               we
               see
               and
               know
               in
               God
               ;
               that
               is
               ,
               whether
               those
               Idea's
               which
               are
               in
               God
               ,
               be
               not
               the
               very
               Idea's
               which
               we
               see
               ,
               and
               the
               immediate
               Object
               of
               our
               Knowledge
               and
               Perception
               .
            
          
           
             
               XXVIII
               .
            
             
               That
               it
               is
               so
               ,
               besides
               what
               Monsieur
               Malebranche
               has
               offered
               upon
               this
               Argument
               ,
               I
               further
               prove
               by
               considering
               ,
               first
               ,
               That
               since
               Knowledge
               is
               comprehension
               of
               Truth
               ,
               if
               the
               Truth
               which
               I
               comprehend
               be
               in
               God
               ,
               and
               in
               him
               only
               ,
               then
               I
               must
               be
               said
               to
               see
               and
               know
               whatever
               
               I
               see
               and
               know
               in
               God.
               This
               is
               a
               plain
               and
               easie
               consequence
               .
               And
               that
               the
               Truth
               which
               I
               comprehend
               is
               in
               God
               only
               ,
               I
               thus
               make
               out
               .
            
          
           
             
               XXIX
               .
            
             
               The
               nature
               of
               Truth
               consists
               in
               a
               certain
               mutual
               respect
               or
               habitude
               of
               simple
               Essences
               one
               to
               another
               .
               But
               these
               relations
               which
               I
               comprehend
               ,
               and
               which
               are
               the
               same
               with
               Truth
               ,
               are
               not
               verified
               of
               the
               simple
               Essences
               ,
               as
               they
               are
               in
               their
               External
               and
               
                 Natural
                 subsistencies
              
               ,
               but
               as
               they
               are
               in
               the
               
                 Divine
                 Idea's
              
               .
               I
               deny
               not
               but
               that
               there
               may
               be
               relation
               between
               things
               in
               their
               
                 natural
                 subsistencies
              
               ,
               but
               I
               say
               that
               is
               not
               the
               relation
               which
               I
               primely
               and
               
                 directly
                 behold
              
               when
               I
               contemplate
               Truth
               .
               For
               ,
               first
               ,
               things
               according
               to
               their
               Natural
               subsistencies
               are
               Temporary
               ,
               and
               once
               were
               not
               ,
               but
               the
               relation
               which
               I
               behold
               is
               Eternal
               ,
               and
               was
               from
               everlasting
               ;
               and
               consequently
               cannot
               be
               the
               relation
               of
               things
               according
               to
               their
               subsistence
               in
               Nature
               .
               
               Again
               ,
               the
               Essences
               of
               things
               ,
               as
               to
               their
               Natural
               subsistence
               ,
               may
               cease
               to
               be
               ,
               but
               the
               relation
               which
               I
               behold
               is
               Immutable
               and
               Immortal
               ,
               and
               will
               be
               ever
               the
               same
               .
               Again
               ,
               things
               as
               they
               are
               in
               Nature
               ,
               are
               not
               ,
               even
               while
               they
               are
               ,
               according
               to
               that
               exactness
               according
               to
               which
               we
               discern
               some
               certain
               relations
               to
               belong
               to
               them
               .
               Thus
               for
               instance
               ,
               when
               I
               define
               a
               right
               Line
               to
               be
               that
               which
               lies
               equally
               between
               its
               two
               Points
               ,
               is
               there
               ,
               can
               there
               be
               any
               such
               Line
               in
               Nature
               to
               which
               this
               relation
               may
               belong
               ?
               This
               relation
               therefore
               is
               not
               the
               relation
               of
               any
               Line
               in
               Nature
               ,
               but
               of
               a
               Line
               in
               Idea
               .
               And
               so
               't
               is
               in
               all
               other
               instances
               ;
               the
               relations
               which
               we
               behold
               are
               not
               the
               relations
               of
               any
               Natural
               ,
               but
               of
               
                 Ideal
                 Entities
              
               .
               These
               are
               the
               things
               which
               are
               properly
               related
               ,
               other
               things
               are
               so
               only
               by
               accident
               and
               reductively
               as
               they
               come
               under
               these
               .
               And
               't
               is
               the
               relation
               of
               these
               which
               we
               properly
               discern
               ,
               and
               which
               are
               the
               
                 prime
                 ,
                 direct
              
               ,
               and
               immediate
               object
               
               of
               our
               Perception
               ,
               the
               relations
               of
               other
               things
               come
               under
               a
               
                 secondary
                 discernment
              
               ,
               and
               they
               are
               only
               so
               far
               beheld
               ,
               as
               they
               are
               beheld
               in
               these
               .
            
          
           
             
               XXX
               .
            
             
               And
               this
               is
               what
               the
               Schools
               themselves
               must
               of
               necessity
               come
               to
               ,
               if
               they
               would
               but
               attend
               to
               the
               consequence
               of
               what
               they
               affirm
               ,
               when
               they
               say
               ,
               That
               
                 Science
                 is
                 not
                 of
                 Singulars
                 ,
                 but
                 of
                 Vniversal
                 and
                 Abstract
                 Natures
                 .
              
               For
               where
               are
               these
               Universal
               Natures
               ?
               Not
               in
               this
               
                 Ectypal
                 World.
              
               Whatever
               is
               here
               ,
               is
               
                 Singular
                 ,
                 this
              
               or
               that
               .
               It
               must
               be
               therefore
               in
               the
               Ideal
               or
               
                 Archetypal
                 World
              
               ,
               that
               is
               ,
               in
               the
               Divine
               Nature
               ,
               as
               exhibitive
               of
               that
               which
               is
               created
               ,
               where
               these
               Universal
               Natures
               ,
               which
               are
               the
               proper
               objects
               of
               Science
               ,
               are
               to
               be
               found
               .
               And
               consequently
               ,
               't
               is
               in
               God
               that
               we
               know
               all
               the
               Truth
               ,
               which
               we
               know
               .
            
          
           
             
               XXXI
               .
            
             
               And
               this
               very
               Notion
               Aquinas
               had
               once
               plainly
               light
               upon
               ,
               however
               
               he
               came
               afterwards
               to
               lose
               it
               .
               For
               ,
               says
               he
               ,
               in
               express
               terms
               ,
               
                 It
                 is
                 necessary
                 to
                 say
                 that
                 the
                 human
                 Soul
                 knows
                 all
                 things
                 in
                 their
                 Eternal
                 Reasons
                 ,
                 by
                 the
                 participation
                 of
                 which
                 we
                 know
                 all
                 things
                 .
                 For
                 that
                 Intellectual
                 Light
                 which
                 is
                 in
                 us
                 ,
                 is
                 nothing
                 else
                 but
                 a
                 participated
                 similitude
                 of
                 that
                 increated
                 Light
                 in
                 which
                 the
                 Eternal
                 Reasons
                 are
                 contain'd
                 .
              
               
               This
               is
               almost
               as
               plain
               an
               acknowledgment
               of
               our
               seeing
               all
               things
               in
               God
               as
               one
               would
               wish
               ;
               and
               differs
               little
               or
               nothing
               from
               that
               celebrated
               Definition
               Plato
               gives
               of
               Knowledge
               ,
               which
               he
               calls
               ,
               
                 A
                 Participation
                 of
                 Ideas
              
               .
            
          
           
             
               XXXII
               .
            
             
               But
               to
               proceed
               ,
               if
               the
               Truth
               which
               we
               see
               be
               not
               in
               God
               ,
               I
               would
               fain
               know
               whence
               has
               it
               its
               Vnity
               and
               Identity
               ,
               its
               Steddiness
               and
               Immutability
               ,
               its
               Everlastingness
               and
               Perpetuity
               ?
               Whence
               is
               it
               that
               't
               is
               alike
               discern'd
               by
               
                 different
                 minds
              
               ,
               and
               by
               the
               same
               mind
               at
               
                 different
                 times
              
               ?
               We
               have
               nothing
               in
               our
               selves
               but
               what
               is
               flux
               and
               mutable
               ,
               
               and
               the
               things
               without
               us
               are
               as
               mutable
               and
               uncertain
               as
               we
               our selves
               .
               Again
               ,
               whence
               is
               it
               that
               Truth
               is
               present
               in
               all
               places
               ,
               and
               that
               independently
               upon
               our
               
                 thinking
                 or
                 knowing
              
               ?
               For
               ,
               suppose
               all
               the
               Men
               and
               Angels
               in
               the
               World
               should
               suspend
               thinking
               ,
               yet
               the
               existence
               of
               Truth
               would
               not
               be
               thereby
               suspended
               ,
               but
               remain
               as
               it
               was
               before
               .
               For
               by
               thinking
               we
               do
               not
               make
               Truth
               ,
               but
               only
               perceive
               it
               as
               it
               is
               in
               it self
               ,
               by
               attending
               to
               that
               Light
               which
               shines
               upon
               us
               ,
               and
               is
               intimately
               present
               with
               us
               .
               Truth
               therefore
               will
               exist
               and
               be
               always
               the
               same
               ,
               whether
               we
               think
               or
               no
               ;
               which
               is
               a
               plain
               Argument
               that
               tho'
               it
               be
               in
               us
               ,
               yet
               't
               is
               nothing
               of
               ours
               ,
               nor
               is
               at
               all
               dependent
               upon
               our
               understandings
               ,
               but
               only
               upon
               his
               who
               
                 is
                 necessarily
              
               ,
               and
               is
               in
               
                 all
                 places
              
               ,
               and
               is
               
                 Truth
                 it self
              
               .
            
          
           
             
               XXXIII
               .
            
             
               This
               conclusion
               may
               be
               further
               inferr'd
               from
               the
               Permanency
               and
               
                 Immutable
                 Stability
              
               of
               simple
               Idea's
               .
               
               I
               find
               in
               my
               mind
               certain
               Idea's
               of
               a
               fix'd
               and
               unalterable
               Nature
               ,
               such
               as
               I
               can
               neither
               add
               any
               thing
               to
               ,
               or
               at
               all
               diminish
               from
               .
               Thus
               for
               instance
               ,
               the
               Idea
               of
               a
               Triangle
               has
               a
               determinate
               and
               immutable
               Nature
               ,
               such
               as
               is
               not
               in
               my
               power
               any
               way
               to
               alter
               .
               I
               can
               ,
               indeed
               ,
               cease
               to
               think
               of
               a
               Triangle
               ,
               and
               convert
               my
               mind
               to
               the
               speculation
               of
               some
               other
               Figure
               .
               But
               whensoever
               I
               do
               think
               of
               a
               Triangle
               ,
               I
               cannot
               help
               representing
               it
               to
               my
               mind
               after
               one
               and
               the
               same
               determinate
               way
               .
               Which
               is
               a
               certain
               Argument
               that
               this
               Idea
               is
               not
               of
               my
               own
               raising
               or
               forming
               ,
               for
               then
               it
               would
               be
               Arbitrary
               ,
               and
               I
               might
               vary
               it
               at
               pleasure
               ;
               but
               that
               't
               is
               an
               
                 absolute
                 Nature
              
               ,
               distinct
               from
               ,
               and
               independent
               on
               my
               Understanding
               ;
               and
               ,
               indeed
               ,
               that
               't
               is
               no
               other
               than
               the
               
                 Divine
                 Essence
              
               it self
               ,
               after
               a
               special
               mode
               of
               Exhibition
               or
               Imitability
               :
               for
               nothing
               but
               God
               himself
               is
               
                 absolutely
                 Immutable
              
               .
               He
               only
               being
               that
               Father
               of
               Lights
               ,
               in
               whom
               is
               no
               varying
               ,
               nor
               shadow
               of
               turning
               .
            
          
           
             
             
               XXXIV
               .
            
             
               This
               ,
               again
               ,
               may
               be
               further
               argued
               ,
               from
               our
               desire
               of
               Knowledge
               ,
               and
               from
               the
               manner
               of
               our
               attaining
               to
               it
               .
               As
               to
               the
               desire
               of
               Knowledge
               ,
               I
               remark
               this
               ,
               That
               among
               all
               the
               things
               which
               are
               knowable
               ,
               there
               is
               not
               one
               which
               I
               may
               not
               ,
               nay
               ,
               which
               I
               do
               not
               actually
               desire
               to
               know
               .
               But
               now
               I
               cannot
               have
               any
               desire
               of
               that
               whereof
               I
               have
               no
               manner
               of
               Knowledge
               .
               For
               desire
               proceeds
               from
               Knowledge
               ,
               and
               consequently
               pre-supposes
               it
               .
               I
               must
               therefore
               be
               supposed
               to
               have
               already
               some
               Knowledge
               of
               all
               that
               I
               desire
               to
               know
               ;
               that
               is
               ,
               I
               must
               have
               a
               confuse
               Knowledge
               of
               that
               which
               I
               desire
               to
               know
               clearly
               and
               distinctly
               .
               And
               therefore
               since
               I
               desire
               to
               know
               ,
               or
               may
               desire
               to
               know
               every
               thing
               clearly
               and
               distinctly
               ,
               I
               must
               be
               allowed
               to
               have
               a
               confuse
               Knowledge
               of
               every
               thing
               .
               But
               ,
               now
               ,
               how
               can
               this
               be
               ,
               but
               by
               my
               having
               all
               things
               actually
               present
               to
               my
               mind
               ?
               And
               how
               can
               this
               be
               ,
               but
               by
               my
               having
               a
               
                 confuse
                 
                 glance
              
               of
               that
               Being
               in
               whom
               are
               all
               things
               ,
               and
               who
               is
               All
               ?
            
          
           
             
               XXXV
               .
            
             
               Then
               as
               to
               the
               manner
               of
               our
               attaining
               to
               Knowledge
               ,
               't
               is
               a
               thing
               in
               the
               first
               place
               worth
               considering
               ,
               How
               a
               Child
               comes
               to
               learn
               his
               first
               Language
               .
               To
               know
               a
               Language
               ,
               is
               to
               know
               that
               such
               a
               word
               is
               to
               go
               as
               a
               sign
               for
               such
               a
               thing
               .
               Now
               of
               words
               there
               are
               some
               to
               which
               the
               thing
               that
               answers
               is
               material
               and
               sensible
               .
               Others
               ,
               again
               ,
               there
               are
               to
               which
               the
               things
               that
               answer
               are
               
                 purely
                 Intellectual
              
               .
               This
               premised
               ,
               I
               demand
               how
               a
               Child
               comes
               to
               understand
               the
               first
               Language
               which
               he
               learns
               ?
               You
               will
               say
               ,
               by
               frequent
               hearing
               the
               word
               repeated
               ,
               when
               at
               the
               same
               time
               the
               thing
               is
               pointed
               to
               ,
               he
               begins
               at
               length
               to
               collect
               that
               such
               a
               word
               is
               to
               go
               for
               such
               a
               thing
               ;
               and
               so
               to
               call
               a
               Table
               ,
               a
               Table
               ,
               and
               a
               Stool
               ,
               a
               Stool
               .
               True
               ,
               this
               serves
               well
               enough
               to
               explain
               how
               we
               may
               learn
               the
               meaning
               of
               such
               words
               to
               which
               something
               
               sensible
               answers
               .
               But
               this
               won't
               at
               all
               help
               us
               out
               in
               accounting
               for
               the
               understanding
               words
               which
               signifie
               
                 pure
                 Intellectual
                 Notions
              
               .
               For
               these
               cannot
               be
               pointed
               at
               when
               I
               hear
               the
               word
               ,
               as
               in
               the
               other
               case
               ,
               because
               not
               present
               ,
               nor
               sensible
               ,
               and
               therefore
               should
               the
               word
               be
               never
               so
               often
               said
               over
               to
               me
               ,
               I
               might
               indeed
               grow
               familiar
               with
               the
               sound
               ,
               but
               I
               should
               never
               be
               able
               thence
               to
               understand
               that
               this
               word
               is
               to
               be
               joined
               as
               a
               sign
               to
               such
               an
               Idea
               .
               As
               for
               instance
               ,
               should
               I
               hear
               this
               word
               Vertue
               repeated
               to
               me
               daily
               ,
               I
               should
               in
               a
               little
               time
               come
               to
               be
               acquainted
               with
               the
               sound
               ,
               so
               as
               to
               know
               it
               again
               from
               any
               other
               sound
               ;
               but
               sure
               were
               I
               to
               hear
               it
               to
               Eternity
               ,
               I
               should
               never
               thence
               be
               instructed
               among
               all
               those
               Intellectual
               Idea's
               which
               I
               have
               ,
               which
               was
               signifi'd
               by
               that
               word
               ,
               neither
               of
               them
               being
               to
               be
               pointed
               to
               when
               I
               heard
               the
               sound
               .
               And
               yet
               we
               find
               by
               experience
               that
               Children
               do
               make
               a
               shift
               to
               find
               out
               this
               ,
               and
               that
               they
               learn
               the
               
               meaning
               of
               such
               words
               whose
               Idea's
               are
               Intellectual
               ,
               almost
               as
               soon
               as
               they
               do
               the
               other
               ,
               and
               that
               at
               an
               Age
               when
               their
               observation
               is
               next
               to
               none
               at
               all
               .
               But
               how
               they
               come
               to
               do
               this
               is
               an
               amazing
               thing
               to
               consider
               .
               And
               truly
               I
               have
               no
               other
               way
               to
               solve
               the
               difficulty
               ,
               but
               by
               supposing
               that
               as
               often
               as
               they
               hear
               such
               words
               to
               which
               the
               Notions
               that
               answer
               are
               
                 purely
                 Intellectual
              
               ;
               and
               consequently
               not
               be
               pointed
               at
               when
               the
               word
               is
               spoken
               :
               God
               then
               ,
               who
               is
               never
               wanting
               in
               necessaries
               ,
               supplies
               the
               part
               of
               the
               Teacher
               ,
               by
               exhibiting
               such
               a
               part
               of
               the
               
                 Ideal
                 World
              
               to
               the
               mind
               of
               the
               Child
               ,
               as
               is
               signified
               by
               such
               an
               arbritrary
               sign
               .
               And
               this
               exhibition
               being
               thus
               occasionally
               vouchsafed
               by
               God
               whenever
               such
               words
               are
               repeated
               ,
               has
               the
               same
               effect
               to
               make
               the
               Child
               understand
               the
               meaning
               of
               words
               ,
               whose
               Notions
               are
               
                 purely
                 Intellectual
              
               ,
               as
               pointing
               to
               the
               sensible
               Object
               has
               to
               make
               him
               know
               the
               meaning
               of
               words
               which
               signifie
               things
               material
               and
               sensible
               .
            
          
           
             
             
               XXXVI
               .
            
             
               Pass
               we
               next
               from
               knowledge
               of
               words
               to
               knowledge
               of
               things
               .
               This
               knowledge
               we
               get
               and
               increase
               by
               Study
               .
               Now
               Study
               is
               nothing
               else
               ,
               but
               a
               close
               application
               of
               mind
               to
               the
               speculation
               of
               Truth
               .
               The
               more
               intent
               we
               are
               in
               our
               view
               of
               Truth
               ,
               the
               more
               we
               discover
               of
               it
               .
               And
               not
               only
               so
               ,
               but
               the
               more
               intensly
               we
               speculate
               it
               ,
               the
               more
               uniform
               we
               are
               in
               our
               judgments
               about
               it
               .
               The
               more
               we
               think
               ,
               the
               more
               we
               come
               to
               agree
               in
               our
               thoughts
               .
               Now
               this
               plainly
               argues
               ,
               that
               Truth
               is
               one
               absolute
               and
               separate
               Nature
               ,
               independing
               upon
               our
               understandings
               ;
               and
               ,
               yet
               withal
               ,
               intimately
               and
               constantly
               present
               to
               them
               :
               For
               ,
               otherwise
               ,
               how
               could
               it
               be
               thus
               in
               our
               power
               at
               any
               time
               to
               apply
               our
               minds
               to
               the
               speculation
               of
               it
               ?
               Now
               ,
               what
               can
               this
               one
               independing
               ,
               and
               ever-present
               Nature
               be
               ,
               but
               God
               ?
               To
               know
               Truth
               therefore
               is
               to
               know
               God
               :
               and
               Divinity
               is
               a
               larger
               Study
               than
               we
               are
               aware
               of
               .
            
          
           
             
             
               XXXVII
               .
            
             
               Further
               ,
               I
               consider
               ,
               that
               since
               God
               has
               made
               Man
               after
               
                 his
                 own
                 Image
                 and
                 likeness
              
               ,
               't
               is
               highly
               rational
               to
               believe
               that
               we
               imitate
               him
               in
               our
               Vnderstandings
               ;
               Understanding
               being
               one
               of
               the
               principal
               parts
               of
               Man.
               And
               how
               can
               we
               duly
               imitate
               him
               in
               our
               Understandings
               ,
               unless
               we
               be
               supposed
               to
               know
               and
               perceive
               after
               the
               same
               general
               way
               that
               God
               knows
               and
               perceives
               .
               But
               now
               the
               mode
               of
               the
               Divine
               Understanding
               ,
               is
               by
               consulting
               the
               
                 Ideal
                 World
              
               ,
               that
               is
               ,
               himself
               as
               variously
               imitable
               and
               exhibitive
               of
               things
               .
               Thus
               't
               is
               most
               certain
               God
               knew
               and
               perceived
               before
               the
               Production
               of
               this
               Ectypal
               World
               ,
               there
               being
               then
               no
               other
               mode
               of
               Perception
               imaginable
               .
               And
               thus
               he
               must
               be
               supposed
               to
               perceive
               now
               and
               ever
               ,
               there
               being
               
                 no
                 varying
                 or
                 shadow
                 of
                 turning
              
               in
               God
               ,
               much
               less
               from
               better
               to
               worse
               ,
               as
               it
               would
               be
               ,
               should
               God
               be
               supposed
               before
               the
               Creation
               to
               know
               by
               and
               in
               himself
               ,
               and
               afterwards
               by
               any
               
               created
               or
               foreign
               Ideas
               .
               It
               is
               therefore
               congruous
               to
               suppose
               that
               as
               God
               knows
               and
               perceives
               all
               things
               in
               himself
               ,
               so
               Man
               who
               is
               after
               the
               Divine
               image
               knows
               and
               perceives
               all
               things
               in
               God.
               
            
          
           
             
               XXXVIII
               .
            
             
               Again
               ,
               't
               is
               highly
               rational
               to
               believe
               that
               we
               Know
               and
               Perceive
               Now
               after
               the
               same
               manner
               ,
               though
               not
               in
               the
               same
               degree
               ,
               as
               we
               shall
               hereafter
               in
               Heaven
               .
               As
               the
               eye
               sees
               after
               the
               same
               manner
               ,
               though
               not
               in
               the
               same
               measure
               ,
               by
               night
               as
               it
               does
               by
               day
               .
               For
               the
               state
               of
               Glory
               is
               not
               the
               Destruction
               ,
               but
               only
               the
               Perfection
               and
               exaltation
               of
               the
               state
               of
               Nature
               .
               But
               now
               't
               is
               certain
               this
               shall
               be
               the
               mode
               of
               our
               Vision
               and
               Preception
               hereafter
               ,
               we
               shall
               then
               see
               all
               things
               in
               God
               ,
               for
               says
               the
               Psalmist
               ,
               
                 With
                 thee
                 is
                 the
                 well
                 of
                 life
                 ,
              
               
               
                 and
                 in
                 thy
                 light
                 shall
                 we
                 see
                 light
                 .
              
               And
               therefore
               we
               may
               with
               reason
               conclude
               that
               this
               is
               the
               mode
               of
               our
               
                 Present
                 Intelligence
              
               ,
               and
               that
               now
               also
               we
               
                 see
                 Light
              
               in
               the
               
                 Light
                 of
                 God.
              
               
               And
               accordingly
               says
               the
               Apostle
               ,
               
                 now
                 we
                 see
                 through
                 a
                 glass
                 darkly
                 ,
                 but
                 then
                 face
                 to
                 face
              
               :
               where
               observe
               that
               our
               
                 Present
                 Vision
              
               does
               not
               differ
               from
               our
               Future
               as
               to
               the
               Object
               ,
               but
               only
               as
               to
               the
               Degree
               of
               Charity
               .
               God
               is
               the
               Object
               of
               both
               ,
               only
               now
               he
               is
               seen
               through
               a
               Glass
               ,
               that
               is
               through
               the
               Veil
               of
               our
               
                 Mortal
                 Flesh
              
               ,
               whereas
               then
               the
               Veil
               shall
               be
               remov'd
               ,
               and
               our
               vision
               of
               him
               shall
               be
               Clear
               and
               Perfect
               .
            
          
           
             
               XXXIX
               .
            
             
               Lastly
               ,
               I
               consider
               that
               I
               always
               think
               of
               
                 Being
                 in
                 general
              
               .
               Particular
               Beings
               indeed
               I
               think
               of
               ,
               or
               not
               think
               of
               at
               Pleasure
               ,
               but
               Being
               in
               general
               is
               ever
               before
               my
               mind
               ,
               and
               I
               cannot
               possibly
               remove
               it
               from
               me
               .
               For
               there
               is
               the
               same
               Proportion
               in
               our
               understanding
               that
               is
               in
               our
               Love.
               There
               is
               variety
               and
               vicissitude
               in
               our
               love
               of
               Particular
               goods
               ,
               sometimes
               we
               love
               them
               ,
               sometimes
               we
               do
               not
               love
               them
               ,
               sometimes
               we
               love
               this
               ,
               sometimes
               that
               ,
               sometimes
               more
               ,
               and
               sometimes
               less
               ;
               but
               our
               love
               of
               good
               
               in
               general
               is
               necessary
               ,
               constant
               ,
               and
               uniform
               .
               And
               there
               is
               the
               same
               measure
               in
               our
               
                 Thinking
                 .
                 Particular
              
               Beings
               we
               think
               of
               by
               intervals
               and
               with
               variety
               .
               But
               we
               always
               and
               uncessantly
               think
               of
               Being
               in
               general
               .
               And
               when
               we
               think
               of
               Particular
               Beings
               ,
               we
               don't
               so
               much
               depart
               from
               
                 Being
                 in
                 general
              
               ,
               as
               confine
               and
               determin
               our
               minds
               to
               some
               certain
               Perfections
               of
               it
               .
               Nay
               when
               we
               think
               that
               we
               think
               of
               nothing
               ,
               our
               mind
               is
               then
               most
               full
               and
               Pregnant
               of
               wandring
               ,
               Indeterminate
               ,
               Indefinite
               Idea
               of
               Being
               in
               general
               .
               This
               I
               evidently
               experiment
               in
               my self
               ,
               and
               I
               question
               not
               that
               whoever
               attends
               to
               the
               operations
               of
               his
               mind
               will
               find
               the
               same
               :
               Now
               I
               demand
               whence
               should
               this
               come
               to
               pass
               that
               I
               am
               thus
               necssarily
               determin'd
               at
               all
               times
               ,
               and
               in
               all
               Places
               to
               think
               of
               Being
               in
               general
               ,
               but
               only
               from
               this
               ,
               that
               Being
               in
               general
               is
               inseparably
               united
               to
               my
               mind
               ,
               and
               intimately
               Present
               to
               it
               ,
               as
               being
               always
               ,
               and
               
                 every
                 where
              
               .
            
          
           
             
             
               XL.
               
            
             
               But
               now
               Being
               in
               general
               is
               the
               same
               with
               God
               ,
               as
               has
               been
               shewn
               in
               the
               Former
               part
               .
               If
               therefore
               Being
               in
               general
               be
               united
               to
               my
               Soul
               ,
               then
               God
               is
               united
               to
               my
               Soul.
               And
               not
               only
               so
               ,
               but
               also
               more
               intimately
               united
               to
               it
               than
               any
               thing
               else
               can
               be
               ,
               because
               there
               is
               nothing
               else
               that
               I
               necessarily
               think
               of
               ,
               whereas
               I
               do
               necessarily
               think
               of
               God.
               And
               if
               God
               be
               so
               intimately
               united
               to
               my
               Soul
               ,
               how
               can
               I
               otherwise
               conclude
               but
               that
               't
               is
               in
               him
               that
               I
               see
               all
               that
               I
               see
               ?
               For
               in
               what
               else
               can
               I
               see
               it
               ,
               nothing
               being
               so
               intimately
               Presential
               to
               me
               as
               God
               ?
               And
               in
               what
               else
               need
               I
               see
               it
               ,
               God
               having
               in
               himself
               the
               Ideas
               of
               all
               things
               ,
               as
               was
               before
               proved
               .
            
          
           
             
               XLI
               .
            
             
               Now
               as
               to
               Scripture-Authority
               ,
               besides
               what
               
                 Monsieur
                 Malebranche
              
               has
               alledged
               ,
               I
               further
               offer
               to
               be
               consider'd
               ,
               First
               ,
               that
               God
               is
               not
               only
               said
               to
               enlighten
               our
               minds
               ,
               and
               all
               our
               Illumination
               is
               every
               
               where
               ascribed
               to
               him
               ,
               but
               it
               is
               also
               particularly
               ascribed
               to
               the
               
                 second
                 Hypostasis
              
               of
               the
               Blessed
               Trinity
               ,
               who
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               word
               or
               inward
               conception
               of
               God
               ,
               or
               the
               Ideal
               World.
               Thus
               in
               the
               8
               th
               of
               the
               Proverbs
               ,
               there
               is
               described
               a
               Substantial
               Wisdom
               (
               which
               can
               be
               no
               other
               but
               the
               Divine
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               who
               is
               the
               Wisdom
               of
               the
               Father
               )
               concerning
               which
               it
               is
               said
               ,
               
                 The
                 Lord
                 possess'd
                 me
                 in
                 the
                 beginning
                 of
                 his
                 way
                 ,
                 before
                 his
                 works
                 of
                 old
                 .
                 I
                 was
                 set
                 up
                 from
                 everlasting
                 ,
                 from
                 the
                 Beginning
              
               (
               and
               so
               St.
               
                 Iohn
                 ,
                 In
                 the
                 Beginning
                 was
                 the
                 word
              
               )
               
                 or
                 ever
                 the
                 earth
                 was
                 :
                 When
                 there
                 were
                 no
                 Depths
                 I
                 was
                 brought
                 forth
              
               (
               there
               's
               the
               Eternal
               Generation
               )
               
                 when
                 there
                 were
                 no
                 Fountains
                 abounding
                 with
                 Water
                 .
                 Before
                 the
                 mountains
                 were
                 settled
                 ;
                 before
                 the
                 Hills
                 was
                 I
                 brought
                 forth
                 .
                 While
                 as
                 yet
                 he
                 had
                 not
                 made
                 the
                 Earth
                 ,
                 nor
                 the
                 Fields
                 ,
                 nor
                 the
                 highest
                 part
                 of
                 the
                 dust
                 of
                 the
                 World.
                 When
                 he
                 prepared
                 the
                 Heavens
                 I
                 was
                 there
                 ,
                 when
                 he
                 set
                 a
                 Compass
                 upon
                 the
                 face
                 of
                 the
                 Deep
                 .
                 
                 When
                 he
                 establish'd
                 the
                 Clouds
                 above
                 .
                 When
                 he
                 Strengthen'd
                 the
                 fountains
                 of
                 the
                 Deep
                 .
                 When
                 he
                 gave
                 to
                 the
                 Sea
                 his
                 Decree
                 ,
                 that
                 the
                 waters
                 should
                 not
                 pass
                 his
                 Commandment
                 ,
                 when
                 he
                 appointed
                 the
                 Foundations
                 of
                 the
                 Earth
                 .
                 Then
                 was
                 I
                 by
                 him
                 ,
                 as
                 one
                 brought
                 up
                 with
                 him
                 ,
                 and
                 I
                 was
                 daily
                 his
                 delight
                 ,
                 rejoycing
                 always
                 before
                 him
                 .
              
               This
               I
               think
               will
               readily
               be
               acknowleg'd
               to
               be
               a
               plain
               and
               Graphical
               Description
               of
               the
               Divine
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               Ideal
               World.
               Now
               of
               this
               same
               Divine
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               it
               is
               also
               said
               in
               the
               same
               Chapter
               ,
               
               
                 Counsel
                 is
                 Mine
                 ,
                 and
                 sound
                 Wisdom
                 ,
                 I
                 am
                 understanding
                 .
                 By
                 me
                 Kings
                 reign
                 ,
                 and
                 Princes
                 decree
                 Iustice.
                 By
                 me
                 Princes
                 rule
                 ,
                 and
                 Nobles
                 ,
                 even
                 all
                 the
                 Iudges
                 of
                 the
                 Earth
                 .
              
               And
               again
               v.
               20.
               
               
                 I
                 lead
                 in
                 the
                 way
                 of
                 Righteousness
                 ,
                 in
                 the
                 midst
                 of
                 the
                 Paths
                 of
                 Iudgment
                 .
              
               And
               again
               chap.
               9.
               says
               the
               same
               substantial
               Wisdom
               ,
               
                 whoso
                 is
                 simple
                 let
                 him
                 turn
                 in
                 hither
                 ,
              
               (
               that
               is
               ,
               to
               the
               Intellectual
               Feast
               which
               she
               is
               there
               said
               to
               have
               prepared
               )
               and
               to
               him
               that
               wants
               understanding
               
               she
               says
               ,
               
                 Come
                 eat
                 of
                 my
                 bread
                 ,
                 and
                 drink
                 of
                 the
                 wine
                 which
                 I
                 have
                 mingled
                 .
              
            
          
           
             
               XLII
               .
            
             
               By
               this
               it
               is
               as
               plain
               as
               any
               thing
               can
               be
               ,
               that
               is
               figuratively
               expressed
               ,
               that
               all
               our
               illumination
               proceeds
               from
               the
               Divine
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               substantial
               wisdom
               of
               God.
               But
               St.
               Iohn
               speaks
               more
               plainly
               ;
               
                 This
                 is
                 the
                 true
                 light
                 which
                 inlightens
                 every
                 man
                 that
                 comes
                 into
                 the
                 world
                 .
              
               Now
               true
               Light
               ,
               is
               here
               the
               same
               as
               only
               Light
               ,
               and
               implies
               that
               all
               other
               pretended
               lights
               are
               false
               ones
               .
               Again
               says
               our
               Lord
               ,
               
                 I
                 am
                 the
                 light
                 of
                 the
                 world
                 .
              
               And
               ,
               
                 I
                 am
                 the
                 way
                 ,
                 the
                 truth
                 ,
                 and
                 the
                 life
                 .
              
               And
               again
               says
               our
               Lord
               in
               his
               Prayer
               ,
               
                 Sanctifie
                 them
                 through
                 thy
                 truth
                 ,
                 thy
                 word
                 is
                 truth
                 :
              
               Which
               is
               not
               meant
               of
               the
               written
               Word
               ,
               but
               of
               the
               Substantial
               and
               Eternal
               Word
               ,
               as
               appears
               from
               the
               Context
               .
               Lastly
               ,
               the
               Apostle
               says
               expresly
               of
               this
               Divine
               Word
               ,
               that
               
                 he
                 is
                 made
                 unto
                 us
                 Wisdom
                 .
              
               
               Which
               is
               exactly
               according
               to
               our
               Hypothesis
               that
               we
               see
               all
               things
               in
               the
               Ideal
               World
               ,
               or
               Divine
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             
             
               XLIII
               .
            
             
               I
               might
               add
               a
               great
               deal
               more
               to
               this
               purpose
               ,
               but
               I
               think
               that
               from
               these
               considerations
               ,
               joyn'd
               with
               those
               of
               Mr.
               Malebranche
               ,
               't
               is
               clear
               ,
               even
               to
               Demonstration
               that
               Man
               is
               not
               his
               own
               Light
               ,
               or
               a
               Light
               to
               himself
               ,
               and
               also
               that
               no
               other
               Creature
               can
               be
               a
               Light
               to
               him
               ,
               but
               that
               he
               sees
               and
               knows
               all
               things
               in
               the
               Divine
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               Ideal
               World
               ,
               which
               is
               that
               
                 true
                 Light
                 within
                 him
              
               so
               much
               talkt
               of
               by
               Enthusiasts
               ,
               who
               by
               a
               kind
               of
               
                 blind
                 Parturiency
              
               of
               mind
               have
               
                 confusedly
                 glanc'd
              
               at
               what
               we
               have
               here
               more
               
                 distinctly
                 explain'd
              
               .
               That
               all
               our
               Light
               and
               Illumination
               proceeds
               wholly
               from
               him
               who
               at
               first
               said
               ,
               
                 let
                 there
                 be
                 light
              
               ,
               that
               we
               see
               so
               much
               of
               Truth
               as
               we
               see
               of
               God
               ,
               that
               the
               Ideas
               which
               are
               in
               God
               are
               the
               very
               Ideas
               which
               we
               see
               ,
               and
               that
               the
               Divne
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               
                 our
                 Wisdom
              
               ,
               as
               well
               as
               the
               
                 Wisdom
                 of
                 his
                 Father
              
               .
               So
               absolutely
               necessary
               is
               the
               
                 Doctrine
                 of
                 Ideas
              
               ,
               when
               rightly
               stated
               to
               the
               explaining
               the
               
               Mode
               both
               of
               Divine
               and
               Human
               Knowledge
               ,
               without
               which
               I
               shall
               venture
               to
               affirm
               that
               they
               can
               neither
               of
               them
               be
               explained
               or
               understood
               .
            
          
           
             
               The
               Vse
               of
               this
               to
               Devotion
               .
            
             
               SInce
               then
               God
               is
               that
               
                 Intelligible
                 Light
              
               ,
               in
               which
               we
               see
               and
               know
               ,
               and
               since
               we
               see
               and
               know
               so
               much
               Truth
               as
               God
               is
               pleased
               to
               discover
               to
               us
               of
               himself
               ,
               we
               may
               hence
               collect
               to
               the
               advantage
               of
               Devotion
               ,
               First
               ,
               What
               little
               Reason
               the
               Wisest
               of
               us
               all
               have
               to
               be
               proud
               of
               our
               understanding
               and
               knowledge
               .
               We
               are
               generally
               more
               apt
               to
               be
               proud
               of
               our
               understandings
               than
               of
               any
               thing
               else
               about
               us
               ,
               but
               this
               we
               have
               least
               reason
               to
               be
               proud
               of
               ,
               there
               being
               according
               to
               the
               preceding
               Hypothesis
               no
               other
               difference
               between
               a
               Wise
               Man
               and
               a
               Fool
               ,
               but
               only
               that
               God
               is
               pleased
               by
               his
               
                 in-dwelling
                 Ideas
              
               to
               illuminate
               one
               more
               than
               another
               ,
               or
               to
               discover
               more
               of
               himself
               to
               
               one
               than
               he
               does
               to
               another
               .
               And
               if
               so
               ,
               then
               to
               be
               proud
               of
               my
               knowledge
               ,
               is
               to
               be
               proud
               that
               I
               am
               more
               dependant
               upon
               God
               than
               another
               Man
               is
               ,
               which
               indeed
               is
               a
               very
               proper
               Argument
               for
               Humility
               ,
               but
               a
               very
               Absurd
               one
               for
               Pride
               .
            
             
               Hence
               again
               we
               may
               collect
               how
               reasonable
               't
               is
               that
               we
               should
               Bless
               ,
               Praise
               and
               Adore
               God
               as
               the
               sole
               Author
               of
               all
               our
               Light
               and
               Knowledge
               ,
               as
               our
               immediate
               Teacher
               and
               Instructer
               ,
               and
               that
               to
               him
               we
               should
               always
               address
               our selves
               in
               Prayer
               for
               further
               illumination
               .
            
             
               Lastly
               ,
               't
               will
               hence
               follow
               that
               we
               ought
               always
               most
               carefully
               to
               attend
               to
               the
               Dictates
               of
               this
               Light
               within
               us
               ,
               that
               we
               ought
               to
               look
               upon
               all
               Truth
               as
               Divine
               Revelation
               ,
               and
               on
               as
               our
               Reason
               a
               Divine
               Monitor
               ,
               as
               the
               
                 Angel
                 of
                 God's
                 Presence
              
               .
               And
               accordingly
               to
               be
               very
               careful
               how
               we
               transgress
               any
               of
               his
               clear
               Dictates
               ,
               that
               we
               
                 grieve
                 not
                 this
                 Angel
                 lest
                 he
                 smite
                 us
                 ,
                 that
                 we
                 do
                 nothing
                 against
                 him
                 ,
                 lest
                 he
                 forsake
                 us
                 .
              
            
          
           
             
             
               The
               Aspiration
               .
            
             
               MY
               God
               ,
               my
               Light
               ,
               
                 what
                 is
                 man
                 that
                 thou
                 art
                 mindful
                 of
                 him
                 ,
                 and
                 the
                 son
                 of
                 man
                 that
                 thou
                 so
                 regardest
                 him
              
               ?
               But
               much
               more
               ,
               What
               is
               Man
               that
               he
               should
               so
               regard
               himself
               ?
               that
               he
               should
               regard
               himself
               for
               that
               which
               is
               least
               of
               all
               his
               own
               ,
               his
               Knowledge
               and
               Wisdom
               ?
               For
               ,
               O
               God
               ,
               we
               are
               not
               a
               Light
               to
               our selves
               ,
               but
               't
               is
               thou
               ,
               O
               God
               ,
               art
               our
               Light
               ,
               and
               in
               thy
               Light
               do
               we
               see
               Light.
               
            
             
               O
               my
               
                 Wonderful
                 Counsellour
              
               ,
               with
               what
               Humility
               and
               Poverty
               of
               spirit
               ought
               I
               to
               reflect
               upon
               the
               richest
               endowments
               of
               my
               mind
               ,
               since
               I
               see
               only
               by
               thy
               Light
               ,
               and
               depend
               upon
               thee
               for
               what
               I
               Know
               ,
               as
               much
               as
               for
               what
               I
               am
               :
               And
               how
               unworthy
               should
               I
               be
               of
               thy
               Divine
               Light
               ,
               should
               I
               be
               puffed
               up
               through
               the
               Abundance
               of
               this
               thy
               Revelation
               .
            
             
               Not
               unto
               me
               therefore
               ,
               O
               my
               God
               ,
               my
               Light
               ,
               not
               unto
               me
               ,
               but
               
               to
               thy
               greatness
               and
               goodness
               be
               the
               Praise
               and
               the
               Glory
               .
               For
               't
               is
               
                 thy
                 Word
              
               ,
               thy
               Eternal
               Word
               ,
               that
               
                 is
                 a
                 Lantern
                 unto
                 my
                 feet
                 ,
              
               
               
                 and
                 a
                 light
                 unto
                 my
                 paths
                 .
                 The
                 Lord
                 is
                 my
                 light
                 and
                 my
                 salvation
                 ,
              
               
               and
               it
               is
               he
               that
               reacheth
               Man
               Knowledge
               .
               
                 I
                 will
              
               therefore
               
                 thank
                 the
                 Lord
                 for
                 giving
                 me
                 warning
                 ,
              
               
               
                 my
                 reins
                 also
                 chasten
                 me
                 in
                 the
                 night-season
                 .
              
            
             
               Lighten
               my
               Darkness
               thee
               ,
               I
               beseech
               ,
               O
               Father
               of
               Lights
               ,
               and
               shine
               upon
               me
               more
               and
               more
               with
               
                 the
                 Brigthness
                 of
                 thy
                 glory
              
               .
               
               
                 O
                 send
                 out
                 thy
                 light
                 and
                 thy
                 truth
                 ,
                 that
                 they
                 may
                 lead
                 me
                 ,
              
               
               
                 and
                 bring
                 me
                 unto
                 thy
                 holy
                 Hill
                 ,
                 and
                 to
                 thy
                 dwelling
                 .
              
            
             
               
                 Shew
                 the
                 light
                 of
                 thy
                 countenance
                 upon
                 thy
                 servant
                 ,
              
               
               
                 and
                 teach
                 me
                 thy
                 Statutes
              
               .
               O
               let
               the
               Angel
               of
               thy
               Presence
               go
               always
               before
               me
               in
               this
               my
               Pilgrimage
               ,
               and
               grant
               that
               I
               may
               always
               attend
               and
               give
               heed
               to
               his
               Counsel
               and
               Direction
               ,
               that
               so
               walking
               in
               thy
               Light
               here
               ,
               I
               may
               for
               ever
               live
               ,
               and
               for
               ever
               rejoyce
               in
               the
               full
               and
               open
               Light
               of
               thy
               Countenance
               hereafter
               ,
               Amen
               .
            
          
        
         
           
           
             Contemplation
             III.
             Of
             Man
             ,
             consider'd
             as
             an
             Amorous
             Creature
             .
          
           
             
               I.
               
            
             
               TRuth
               and
               good
               Employ
               ,
               the
               whole
               capacity
               of
               Man
               ,
               who
               seems
               to
               be
               purely
               designed
               and
               made
               for
               the
               contemplation
               of
               the
               former
               ,
               and
               for
               the
               desire
               and
               fruition
               of
               the
               latter
               .
               Having
               therefore
               consider'd
               Man
               as
               an
               
                 Intelligent
                 Creature
              
               ,
               or
               as
               he
               is
               a
               Contemplator
               of
               Truth
               ,
               I
               shall
               now
               proceed
               to
               consider
               him
               as
               an
               
                 Amorous
                 Creature
              
               ,
               or
               as
               he
               is
               a
               desirer
               of
               Good.
               
            
          
           
             
               II.
               
            
             
               The
               management
               of
               this
               subject
               ingages
               me
               upon
               the
               consideration
               of
               these
               four
               things
               .
               First
               ,
               What
               love
               or
               desire
               is
               ,
               or
               wherein
               the
               general
               
               Nature
               of
               it
               does
               consist
               ?
               Secondly
               ,
               That
               Love
               or
               Desire
               is
               in
               Man
               ,
               or
               that
               Man
               is
               an
               
                 Amorous
                 Being
                 .
                 Thirdly
              
               ,
               Whence
               Man
               has
               this
               Affection
               ,
               or
               what
               is
               the
               proper
               cause
               of
               it
               .
               Fourthly
               ,
               and
               lastly
               ,
               After
               what
               manner
               this
               Affection
               has
               it self
               ,
               or
               how
               it
               stands
               proportion'd
               to
               that
               cause
               .
            
          
           
             
               III.
               
            
             
               Now
               as
               to
               the
               First
               ,
               I
               say
               that
               the
               general
               nature
               of
               Love
               consists
               in
               a
               
                 motion
                 of
                 the
                 Soul
                 towards
                 good
                 .
              
               
               But
               this
               I
               have
               sufficiently
               explained
               in
               a
               distinct
               Treatise
               upon
               this
               occasion
               ,
               to
               which
               I
               shall
               chuse
               rather
               to
               refer
               my
               Reader
               ,
               than
               to
               trouble
               him
               or
               my self
               with
               needless
               repetitions
               .
            
          
           
             
               IV.
               
            
             
               As
               to
               the
               Second
               ,
               That
               there
               is
               such
               a
               motion
               in
               Man
               ,
               I
               need
               say
               no
               more
               ,
               but
               that
               we
               are
               intimately
               conscious
               of
               it
               ,
               as
               much
               as
               we
               are
               of
               the
               motion
               of
               our
               Heart
               ,
               or
               Lungs
               ,
               or
               of
               any
               other
               Physical
               Impression
               in
               or
               about
               us
               .
               All
               therefore
               that
               I
               shall
               further
               insist
               upon
               
               shall
               be
               the
               two
               last
               things
               :
               First
               ,
               What
               is
               the
               proper
               cause
               of
               this
               motion
               in
               Man.
               And
               ,
               Secondly
               ,
               After
               what
               peculiar
               manner
               this
               motion
               has
               it self
               ,
               or
               stands
               proportioned
               to
               that
               cause
               .
               To
               these
               two
               Enquiries
               I
               shall
               confine
               my
               present
               Contemplation
               .
            
          
           
             
               V.
               
            
             
               As
               to
               the
               cause
               of
               this
               motion
               in
               Man
               ,
               which
               we
               call
               Love
               or
               Desire
               ,
               I
               consider
               that
               it
               must
               be
               the
               same
               that
               is
               the
               cause
               of
               all
               the
               Physical
               motion
               in
               the
               Universe
               .
               Now
               Physical
               motion
               is
               resolv'd
               into
               a
               double
               cause
               ,
               an
               
                 occasional
                 cause
              
               ,
               and
               an
               
                 efficient
                 cause
              
               .
               The
               occasional
               cause
               of
               Physical
               motion
               is
               emptiness
               or
               vacuity
               .
               For
               in
               that
               which
               is
               
                 absolutely
                 full
              
               there
               can
               be
               no
               motion
               ,
               because
               of
               the
               Impenetrability
               of
               Bodies
               .
               The
               efficient
               cause
               of
               Physical
               motion
               is
               either
               particular
               or
               universal
               .
               The
               particular
               is
               ,
               the
               pressure
               or
               impulse
               of
               particular
               Bodies
               one
               against
               another
               .
               The
               universal
               is
               ,
               no
               other
               than
               God
               himself
               ,
               who
               in
               the
               Creation
               
               of
               the
               World
               (
               as
               the
               Cartesian
               Philosophy
               rightly
               supposes
               )
               dispenced
               a
               certain
               portion
               of
               motion
               and
               rest
               to
               matter
               ,
               which
               he
               still
               preserves
               the
               same
               by
               his
               Almighty
               Power
               .
               So
               that
               if
               one
               part
               of
               matter
               cease
               to
               be
               moved
               ,
               so
               much
               motion
               as
               was
               in
               that
               is
               transferred
               to
               another
               part
               :
               And
               if
               the
               motion
               of
               one
               decreases
               or
               be
               diminished
               ,
               it
               is
               compensated
               in
               another
               .
               And
               so
               the
               same
               measure
               of
               motion
               is
               always
               conserved
               in
               the
               Universe
               .
               And
               unless
               God
               be
               supposed
               to
               be
               the
               Author
               of
               motion
               ,
               't
               will
               be
               impossible
               to
               give
               any
               account
               of
               the
               Original
               of
               it
               .
               For
               neither
               can
               Bodies
               move
               themselves
               ,
               nor
               can
               they
               be
               moved
               by
               one
               another
               on
               to
               Infinity
               .
               We
               must
               therefore
               at
               last
               come
               to
               a
               
                 first
                 Mover
                 unmoved
              
               ,
               which
               is
               God.
               And
               so
               Aristotle
               calls
               God
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 first
                 Mover
                 unmoved
              
               .
            
          
           
             
               VI.
               
            
             
               And
               thus
               in
               the
               same
               Proposition
               ,
               the
               motion
               of
               Love
               is
               also
               resolvable
               into
               a
               double
               cause
               ,
               an
               occasional
               
               cause
               an
               an
               efficient
               cause
               .
               The
               occasional
               cause
               of
               this
               motion
               ,
               as
               of
               the
               other
               ,
               is
               emptiness
               or
               vacuity
               .
               For
               Love
               or
               Desire
               is
               founded
               upon
               Indigence
               and
               Self-insufficiency
               of
               the
               Soul
               ,
               which
               having
               not
               within
               it self
               enough
               to
               content
               it
               ,
               is
               forced
               to
               go
               out
               of
               it self
               for
               supplies
               .
               And
               so
               Aristotle
               in
               his
               
                 Ethics
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Desire
                 is
                 the
                 fulfilling
                 of
                 Indigence
                 .
              
               And
               accordingly
               we
               find
               that
               the
               more
               weak
               and
               indigent
               any
               Person
               is
               ,
               still
               the
               more
               abounding
               in
               desire
               .
               Thus
               Children
               are
               more
               profuse
               in
               their
               desires
               than
               Adult
               Persons
               ,
               Women
               than
               Men
               ,
               and
               the
               Sick
               more
               than
               those
               who
               are
               in
               Health
               .
               This
               is
               well
               shadowed
               forth
               in
               
               Iotham's
               Parable
               ,
               wherein
               the
               Bramble
               is
               represented
               as
               more
               ambitious
               than
               either
               the
               Olive-tree
               ,
               
               Fig-tree
               ,
               or
               the
               Vine
               .
               For
               he
               presently
               accepted
               of
               that
               Empire
               which
               they
               had
               all
               declined
               .
               Where
               there
               is
               no
               Indigence
               there
               is
               no
               room
               for
               Desire
               ;
               and
               accordingly
               God
               ,
               who
               is
               an
               
               absolutely
               full
               Being
               ,
               can
               no
               more
               admit
               of
               desire
               ,
               than
               a
               place
               that
               is
               absolutely
               full
               can
               admit
               of
               motion
               .
            
          
           
             
               VII
               .
            
             
               As
               to
               the
               
                 efficient
                 cause
              
               of
               this
               Moral
               motion
               ,
               it
               is
               also
               double
               ,
               as
               in
               Physical
               Motion
               .
               It
               is
               either
               Particular
               or
               Universal
               .
               The
               particular
               efficient
               cause
               ,
               are
               particular
               goods
               ,
               whether
               Sensual
               or
               Intellectual
               .
               Which
               act
               upon
               the
               Soul
               ,
               and
               answer
               to
               the
               pressure
               or
               impulse
               of
               particular
               Bodies
               in
               Natural
               motion
               .
               The
               Universal
               efficient
               cause
               ,
               is
               the
               Universal
               Good
               ,
               or
               God
               ,
               whom
               we
               suppose
               to
               have
               imprinted
               a
               certain
               stock
               of
               motion
               upon
               the
               Intellectual
               World
               ,
               as
               he
               did
               upon
               the
               Natural
               .
               Which
               he
               also
               conserves
               and
               maintains
               by
               his
               Omnipotence
               ,
               as
               he
               does
               the
               other
               .
            
          
           
             
               VIII
               .
            
             
               For
               ,
               I
               consider
               ,
               that
               there
               is
               the
               same
               necessity
               of
               a
               
                 first
                 Mover
              
               in
               Moral
               ,
               as
               there
               is
               in
               Natural
               motions
               .
               And
               upon
               the
               very
               same
               
               grounds
               .
               But
               now
               t
               is
               impossible
               that
               there
               should
               be
               any
               other
               
                 first
                 Mover
              
               besides
               God.
               And
               therefore
               whatever
               intermediate
               causes
               there
               may
               be
               of
               this
               motion
               ,
               it
               must
               at
               last
               be
               resolved
               into
               an
               impression
               of
               God
               upon
               our
               Souls
               ,
               whom
               therefore
               I
               call
               the
               
                 Vniversal
                 efficient
                 cause
                 of
                 Love.
              
               
            
          
           
             
               IX
               .
            
             
               And
               so
               much
               for
               the
               cause
               of
               this
               motion
               in
               Man.
               I
               come
               now
               to
               consider
               the
               last
               Enquiry
               ,
               namely
               ,
               after
               what
               peculiar
               manner
               this
               motion
               has
               it self
               ,
               or
               how
               it
               stands
               proportioned
               to
               its
               cause
               .
               I
               do
               not
               mean
               its
               occasional
               cause
               ,
               that
               being
               not
               so
               properly
               a
               cause
               as
               a
               condition
               ,
               but
               its
               efficient
               cause
               .
               Now
               this
               being
               double
               ,
               Particular
               and
               Universal
               Good
               ;
               the
               question
               in
               more
               explicite
               terms
               will
               be
               ,
               after
               what
               peculiar
               manner
               our
               Love
               stands
               affected
               or
               proportioned
               to
               Particular
               and
               Universal
               Good.
               
            
          
           
             
               X.
               
            
             
               Now
               in
               answer
               to
               this
               ,
               I
               consider
               ,
               first
               ,
               That
               since
               God
               is
               the
               
               
                 first
                 Mover
              
               in
               the
               motion
               of
               Love
               ,
               he
               must
               necessarily
               determine
               this
               motion
               toward
               himself
               ,
               or
               make
               himself
               the
               term
               of
               this
               motion
               .
               And
               the
               only
               term
               too
               ;
               it
               being
               impossible
               that
               God
               should
               act
               for
               any
               end
               different
               from
               himself
               .
               Whence
               it
               follows
               ,
               that
               Universal
               good
               ,
               or
               good
               in
               general
               ,
               is
               the
               only
               good
               to
               which
               we
               are
               directly
               and
               properly
               moved
               by
               God.
               
            
          
           
             
               XI
               .
            
             
               Hence
               again
               it
               follows
               ,
               that
               good
               in
               common
               ,
               or
               God
               ,
               must
               be
               the
               Primary
               and
               Adequate
               Term
               or
               Object
               of
               Love.
               This
               being
               the
               only
               good
               to
               which
               we
               are
               directly
               moved
               by
               God.
               I
               say
               directly
               ,
               for
               God
               moves
               us
               to
               particular
               goods
               only
               by
               moving
               us
               to
               good
               in
               general
               ,
               which
               is
               not
               to
               move
               us
               to
               them
               directly
               ,
               but
               by
               accident
               and
               indirectly
               .
               God
               cannot
               move
               us
               directly
               to
               any
               thing
               but
               himself
               ,
               that
               is
               to
               Universal
               good
               ,
               or
               good
               in
               general
               ,
               which
               therefore
               must
               be
               the
               Primary
               and
               Adequate
               Term
               or
               Object
               of
               Love.
               
            
          
           
             
             
               XII
               .
            
             
               And
               this
               we
               
                 sensibly
                 experiment
              
               as
               well
               as
               
                 rationally
                 conclude
              
               .
               For
               't
               is
               plain
               that
               we
               are
               conscious
               to
               our selves
               of
               our
               loving
               good
               as
               good
               ,
               or
               good
               according
               to
               its
               common
               Nature
               ,
               before
               we
               love
               this
               or
               that
               good
               in
               particular
               .
               And
               we
               are
               further
               conscious
               ,
               that
               when
               we
               do
               love
               any
               particular
               good
               ,
               't
               is
               only
               for
               the
               sake
               of
               the
               Universal
               good
               .
               We
               love
               it
               only
               because
               we
               find
               in
               it
               something
               of
               the
               common
               Nature
               of
               good
               ,
               and
               the
               more
               we
               find
               of
               that
               ,
               the
               more
               we
               love
               it
               .
               So
               that
               't
               is
               by
               that
               love
               whereby
               we
               love
               good
               in
               common
               ,
               that
               we
               love
               any
               particular
               good
               .
               And
               were
               it
               not
               for
               this
               Universal
               good
               we
               should
               be
               able
               to
               love
               nothing
               .
               Which
               by
               the
               way
               is
               a
               plain
               argument
               of
               the
               
                 real
                 existence
              
               of
               such
               
                 Vniversal
                 good
              
               ,
               and
               consequently
               that
               
                 there
                 is
                 a
                 God.
              
               
            
          
           
             
               XIII
               .
            
             
               For
               ,
               indeed
               ,
               to
               speak
               out
               in
               short
               what
               I
               would
               have
               ,
               as
               we
               understand
               all
               things
               in
               God
               ,
               so
               't
               is
               in
               
               God
               we
               love
               whatever
               we
               love
               .
               And
               as
               when
               we
               understand
               ,
               the
               Divine
               Ideas
               are
               that
               which
               we
               directly
               and
               properly
               perceive
               ,
               and
               Created
               Beings
               are
               only
               so
               far
               perceiv'd
               as
               they
               are
               of
               a
               similar
               nature
               with
               those
               Ideas
               ,
               and
               so
               vertually
               contain'd
               in
               them
               .
               So
               when
               we
               Love
               ,
               universal
               good
               ,
               good
               in
               common
               ,
               or
               God
               is
               that
               which
               we
               directly
               and
               properly
               love
               ,
               and
               Created
               goods
               ,
               or
               Particular
               goods
               are
               only
               so
               far
               loved
               as
               they
               resemble
               and
               participate
               of
               the
               nature
               of
               that
               universal
               good
               ,
               to
               which
               the
               motion
               of
               our
               love
               is
               Directly
               and
               Primarily
               determined
               .
               So
               that
               
                 Particular
                 goods
              
               are
               as
               much
               loved
               in
               the
               
                 universal
                 good
              
               ,
               as
               
                 Particular
                 Beings
              
               are
               seen
               and
               perceiv'd
               in
               the
               
                 universal
                 Being
              
               .
            
          
           
             
               XIV
               .
            
             
               I
               further
               consider
               that
               as
               we
               are
               determin'd
               to
               good
               in
               general
               Primarily
               and
               Directly
               ,
               so
               also
               the
               motion
               whereby
               we
               are
               by
               God
               determin'd
               to
               it
               is
               
                 necessary
                 ,
                 invincible
              
               and
               irresistable
               .
               There
               is
               nothing
               in
               
               nature
               more
               necessary
               ,
               no
               nor
               so
               necessary
               and
               invincible
               as
               that
               motion
               whereby
               we
               are
               carried
               forth
               to
               good
               in
               general
               .
               Here
               the
               Soul
               must
               not
               pretend
               to
               the
               least
               shadow
               of
               Liberty
               ,
               having
               no
               more
               command
               over
               this
               motion
               ,
               than
               she
               has
               over
               the
               motion
               of
               the
               Sun.
               'T
               is
               not
               easie
               to
               conceive
               how
               
                 God
                 himself
              
               should
               fix
               this
               motion
               ,
               but
               't
               is
               plain
               that
               Man
               cannot
               any
               way
               command
               it
               .
            
          
           
             
               XV.
               
            
             
               But
               there
               is
               not
               the
               same
               necessity
               of
               Determination
               in
               our
               motion
               towards
               Particular
               good
               .
               I
               say
               not
               the
               same
               .
               
                 M.
                 Malebranche
              
               will
               allow
               none
               ,
               but
               't
               is
               plain
               that
               some
               there
               is
               .
               For
               since
               we
               are
               invincibly
               determin'd
               to
               the
               Love
               of
               good
               in
               general
               ,
               we
               must
               needs
               love
               good
               as
               such
               ,
               and
               consequently
               in
               every
               degree
               of
               Participation
               ,
               the
               general
               Reason
               of
               good
               being
               in
               some
               measure
               or
               other
               found
               in
               every
               degree
               of
               Particular
               good
               .
               Loving
               therefore
               good
               as
               good
               we
               are
               necessarily
               
               determin'd
               to
               love
               every
               degree
               of
               good
               ,
               and
               consequently
               every
               particular
               good
               ,
               with
               a
               
                 Natural
                 Love
              
               ,
               so
               far
               as
               we
               consider
               it
               as
               good
               .
            
          
           
             
               XVI
               .
            
             
               But
               because
               this
               Particular
               good
               is
               not
               the
               Greatest
               good
               ,
               and
               consequently
               in
               some
               junctures
               may
               come
               into
               competition
               with
               a
               greater
               ,
               hence
               it
               comes
               to
               pass
               that
               we
               may
               upon
               the
               whole
               have
               more
               reason
               to
               will
               and
               refuse
               it
               ,
               than
               to
               will
               and
               embrace
               it
               ,
               and
               so
               are
               not
               determin'd
               necessarily
               to
               an
               Absolute
               ,
               effectual
               and
               thorough
               love
               of
               it
               ,
               though
               yet
               we
               must
               love
               it
               as
               good
               with
               a
               natural
               love
               as
               before
               .
            
          
           
             
               XVII
               .
            
             
               For
               't
               is
               impossible
               that
               we
               should
               ever
               
                 nill
                 Good
              
               ,
               as
               we
               
                 nill
                 Evil
              
               ,
               any
               more
               than
               we
               can
               
                 will
                 Evil
              
               as
               we
               
                 will
                 Good.
              
               But
               as
               our
               willing
               of
               Evil
               is
               always
               with
               a
               mixture
               of
               willing
               ,
               though
               willing
               may
               in
               some
               junctures
               prevail
               ,
               so
               our
               nilling
               of
               good
               is
               always
               with
               a
               mixture
               of
               willing
               ,
               
               though
               in
               some
               junctures
               nilling
               may
               prevail
               :
               we
               cannot
               hate
               good
               with
               a
               
                 Pure
                 Hatred
              
               ,
               though
               it
               be
               only
               a
               lesser
               good
               ,
               any
               more
               than
               we
               can
               love
               evil
               with
               a
               
                 Pure
                 Love
              
               ,
               though
               a
               lesser
               evil
               .
            
          
           
             
               XVIII
               .
            
             
               Whenever
               therefore
               by
               the
               Competition
               of
               goods
               we
               are
               ingaged
               to
               nill
               any
               Particular
               good
               ,
               we
               do
               also
               will
               it
               at
               the
               same
               time
               .
               But
               in
               different
               respects
               .
               We
               will
               it
               as
               good
               ,
               and
               we
               nill
               it
               as
               a
               lesser
               good
               ,
               we
               will
               it
               
                 secundum
                 quid
              
               ,
               according
               to
               a
               certain
               respect
               ,
               and
               we
               nill
               it
               simply
               and
               Absolutely
               :
               that
               is
               in
               other
               words
               ,
               though
               we
               have
               some
               reason
               to
               will
               it
               ,
               namely
               its
               proper
               good
               ,
               in
               which
               respect
               we
               necessarily
               will
               it
               ,
               and
               consequently
               always
               ,
               yet
               we
               have
               more
               reason
               to
               nill
               it
               in
               the
               present
               juncture
               ,
               as
               standing
               in
               competition
               with
               a
               greater
               good
               ,
               and
               the
               stronger
               motive
               takes
               place
               as
               to
               Absolute
               and
               Effectual
               love
               or
               choice
               .
            
          
           
             
             
               XIX
               .
            
             
               This
               I
               cannot
               better
               illustrate
               than
               by
               the
               example
               of
               Weights
               in
               a
               Ballance
               .
               For
               though
               that
               Scale
               which
               has
               most
               weight
               in
               it
               ,
               weighs
               down
               ,
               yet
               it
               must
               needs
               be
               allow'd
               that
               the
               other
               Scale
               does
               also
               weigh
               and
               press
               downwards
               ,
               though
               not
               effectually
               ,
               because
               otherwise
               as
               much
               weight
               would
               be
               required
               to
               make
               it
               weigh
               effectually
               down
               as
               if
               it
               were
               quite
               empty
               .
               And
               thus
               't
               is
               in
               the
               present
               case
               .
               Though
               for
               the
               Prevalency
               of
               Reasons
               in
               some
               junctures
               the
               Scale
               may
               weigh
               down
               for
               the
               nilling
               of
               good
               ,
               yet
               the
               other
               Scale
               also
               presses
               ,
               though
               not
               effectually
               .
               And
               this
               is
               what
               the
               Schools
               term
               a
               Velleity
               ,
               or
               Natural
               Inclination
               .
               And
               't
               is
               with
               this
               Velleity
               ,
               or
               natural
               inclination
               ,
               that
               we
               are
               necessarily
               determin'd
               to
               love
               even
               Particular
               good
               ;
               but
               we
               are
               not
               necessarily
               determin'd
               to
               love
               it
               absolutely
               and
               effectually
               ,
               because
               there
               is
               no
               particular
               good
               ,
               but
               what
               may
               come
               in
               Competition
               with
               a
               greater
               ,
               and
               then
               there
               
               will
               be
               more
               Reason
               to
               nill
               it
               than
               to
               will
               it
               ,
               and
               the
               heaviest
               Scale
               will
               weigh
               down
               .
            
          
           
             
               XX.
               
            
             
               And
               thus
               have
               I
               shewn
               after
               what
               peculiar
               manner
               our
               Love
               stands
               affected
               or
               proportion'd
               to
               Particular
               and
               Universal
               good
               .
               The
               difference
               consists
               in
               these
               two
               things
               .
               Vniversal
               good
               is
               the
               Primary
               and
               Direct
               Object
               of
               our
               Love
               ,
               but
               our
               Love
               tends
               towards
               Particular
               good
               only
               secundarily
               and
               indirectly
               ,
               for
               the
               sake
               of
               what
               it
               has
               of
               the
               Universal
               .
               Then
               again
               there
               is
               Difference
               as
               to
               the
               Necessity
               of
               the
               Determination
               ,
               as
               well
               as
               to
               the
               Primariness
               of
               it
               .
               There
               is
               indeed
               Necessity
               on
               both
               sides
               ,
               but
               not
               in
               
                 like
                 manner
              
               .
               We
               are
               necessarily
               determin'd
               to
               Love
               universal
               good
               Absolutely
               and
               Thoroughly
               .
               The
               Scale
               does
               not
               only
               weigh
               here
               ,
               but
               
                 weighs
                 down
              
               .
               But
               we
               are
               not
               determin'd
               to
               love
               any
               Particular
               good
               Absolutely
               and
               Thoroughly
               ,
               but
               only
               to
               love
               it
               with
               a
               
                 Natural
                 Inclination
              
               
               or
               Velleity
               .
               And
               to
               such
               a
               love
               of
               it
               we
               are
               as
               necessarily
               determin'd
               ,
               as
               we
               are
               to
               the
               love
               of
               universal
               good
               ;
               but
               the
               
                 Actual
                 Choice
              
               of
               it
               is
               not
               necessary
               ,
               there
               being
               no
               Particular
               good
               to
               the
               Absolute
               and
               Effectual
               love
               ,
               of
               which
               we
               are
               invincibly
               determin'd
               .
            
          
           
             
               The
               Vse
               of
               this
               to
               Devotion
               .
            
             
               THE
               Amorousness
               of
               Humane
               Nature
               ,
               as
               we
               have
               here
               consider'd
               it
               ,
               contains
               in
               it
               many
               and
               great
               incitements
               to
               Devotion
               .
               For
               First
               ,
               since
               the
               Occasional
               Cause
               of
               our
               love
               is
               Indigence
               and
               Emptiness
               ,
               we
               have
               great
               reason
               to
               be
               humble
               and
               lowly
               in
               Spirit
               ,
               especially
               considering
               that
               we
               are
               continually
               admonish'd
               of
               this
               our
               Indigence
               ,
               as
               often
               as
               we
               are
               Conscious
               to
               our selves
               that
               we
               love
               .
            
             
             
               Again
               ,
               since
               God
               is
               the
               Principal
               Efficient
               Cause
               of
               Love
               ,
               and
               the
               first
               mover
               in
               all
               Moral
               as
               well
               as
               Natural
               motion
               ,
               it
               is
               highly
               reasonable
               that
               he
               should
               be
               Principally
               loved
               by
               us
               from
               whom
               we
               receive
               our
               Love
               ,
               and
               that
               we
               should
               be
               mighty
               careful
               how
               we
               pervert
               this
               
                 Divine
                 Impression
              
               to
               any
               undue
               object
               .
            
             
               Again
               ,
               since
               God
               moves
               us
               Directly
               and
               Primarily
               only
               to
               himself
               ,
               and
               since
               universal
               good
               is
               therefore
               the
               Primary
               and
               Direct
               Object
               of
               our
               Love
               ,
               hence
               it
               will
               follow
               that
               we
               ought
               also
               to
               make
               God
               the
               Primary
               and
               Direct
               Object
               of
               our
               Love
               ,
               and
               that
               we
               ought
               to
               Love
               nothing
               for
               it self
               ,
               but
               only
               in
               and
               
                 for
                 God.
              
               
            
             
               And
               lastly
               ,
               since
               we
               are
               necessarily
               determin'd
               to
               love
               good
               in
               general
               ,
               Absolutely
               and
               Effectually
               ,
               by
               such
               a
               motion
               as
               we
               can
               neither
               resist
               ,
               nor
               any
               way
               Command
               or
               Moderate
               ;
               hence
               it
               appears
               
               how
               highly
               necessary
               it
               is
               that
               we
               should
               expllicitly
               fix
               all
               that
               Love
               upon
               God
               ,
               as
               having
               all
               that
               good
               in
               him
               to
               which
               we
               aspire
               with
               a
               
                 Blind
                 ,
                 Confuse
              
               and
               Indefinite
               ,
               though
               Necessary
               Appetite
               .
            
          
           
             
               The
               Aspiration
               .
            
             
               MY
               God
               ,
               
                 My
                 Love
              
               ,
               how
               absurd
               a
               thing
               is
               it
               that
               an
               Amorous
               Creature
               should
               be
               a
               Proud
               Creature
               !
               My
               Love
               is
               occasion'd
               by
               my
               Indigence
               ,
               and
               I
               cannot
               Love
               ,
               but
               I
               am
               minded
               of
               that
               Indigence
               ;
               how
               ill
               then
               would
               Pride
               become
               me
               ,
               having
               so
               much
               reason
               to
               be
               humble
               ,
               and
               that
               reason
               so
               continually
               set
               before
               me
               !
            
             
               Divine
               Fountain
               of
               Love
               ,
               't
               is
               from
               thee
               I
               receive
               all
               my
               Love
               ,
               and
               upon
               whom
               should
               I
               place
               it
               but
               upon
               thee
               ?
               The
               fire
               that
               descends
               from
               Heaven
               ,
               where
               should
               it
               be
               spent
               but
               upon
               the
               Altar
               ?
               
               Thou
               hast
               a
               Right
               ,
               O
               my
               God
               to
               all
               my
               Love
               ,
               for
               I
               cannot
               love
               thee
               with
               any
               Love
               but
               what
               is
               
                 thy
                 own
              
               .
               O
               then
               do
               thou
               Regulate
               this
               thy
               own
               
                 Divine
                 Impression
              
               ,
               and
               grant
               I
               may
               never
               sin
               against
               thee
               ,
               by
               the
               abuse
               of
               that
               Love
               which
               thou
               hast
               given
               me
               .
               
                 I
                 thank
                 thee
                 ,
                 O
                 Father
                 ,
                 Lord
                 of
                 Heaven
                 and
                 Earth
                 ,
              
               for
               doing
               so
               much
               towards
               the
               guidance
               and
               Regulation
               of
               my
               Love
               ,
               as
               to
               carry
               me
               Directly
               only
               to
               Universal
               good
               ,
               thereby
               teaching
               me
               that
               I
               ought
               to
               make
               thee
               the
               only
               Direct
               and
               Primary
               Object
               of
               my
               Love.
               My
               God
               ,
               I
               will
               love
               as
               thou
               teachest
               me
               ,
               the
               First
               and
               Direct
               Motion
               of
               Love
               shall
               be
               towards
               thee
               ,
               and
               whatever
               I
               love
               besides
               thee
               ,
               I
               will
               love
               only
               in
               and
               for
               thee
               .
            
             
               I
               thank
               thee
               ,
               also
               My
               God
               ,
               for
               that
               thou
               hast
               made
               it
               so
               necessary
               for
               me
               to
               love
               universal
               good
               .
               Thou
               ,
               O
               God
               ,
               art
               this
               universal
               good
               ,
               and
               I
               ought
               to
               love
               thee
               with
               the
               very
               same
               Love
               wherewith
               
               I
               love
               Happiness
               it self
               .
               O
               that
               I
               were
               as
               necessarily
               inclined
               to
               love
               thee
               ,
               as
               I
               am
               to
               love
               Happiness
               !
               I
               do
               not
               desire
               to
               be
               trusted
               with
               any
               Liberty
               in
               the
               Love
               of
               thee
               .
               But
               this
               ,
               my
               God
               ,
               I
               cannot
               hope
               for
               ,
               till
               I
               shall
               see
               thee
               as
               thou
               art
               .
               O
               let
               me
               therefore
               love
               thee
               to
               the
               utmost
               Capacity
               of
               a
               
                 Free
                 Creature
              
               .
               Thou
               ,
               O
               God
               ,
               hast
               set
               no
               Bounds
               to
               my
               love
               of
               thee
               ,
               O
               let
               not
               me
               set
               any
               .
               My
               God
               ,
               I
               do
               not
               ,
               I
               love
               thee
               with
               all
               my
               Heart
               ,
               Soul
               ,
               Mind
               and
               Strength
               .
               
                 Lord
                 thou
                 knowest
                 all
                 things
                 ,
                 thou
                 knowest
                 that
                 I
                 love
                 thee
                 .
              
            
          
        
         
           
           
             Contemplation
             IV.
             Man
             consider'd
             as
             an
             Irregular
             Lover
             .
          
           
             
               I.
               
            
             
               HItherto
               we
               have
               considered
               Man
               as
               God
               made
               him
               .
               He
               was
               made
               by
               God
               ,
               a
               Creature
               ,
               an
               Intelligent
               Creature
               ,
               and
               an
               Amorous
               Creature
               .
               The
               two
               first
               of
               which
               import
               the
               Perfection
               of
               God
               
                 actually
                 participated
              
               by
               him
               ,
               in
               as
               much
               as
               in
               him
               he
               not
               only
               lives
               ,
               moves
               and
               has
               his
               Being
               ,
               but
               in
               him
               has
               all
               his
               Vnderstanding
               also
               .
               The
               last
               imports
               in
               him
               a
               tendency
               to
               the
               Divine
               Perfection
               ;
               which
               is
               also
               an
               actual
               Perfection
               of
               his
               own
               Nature
               ,
               and
               such
               as
               God
               also
               has
               therein
               implanted
               .
               And
               thus
               far
               is
               Man
               wholely
               the
               
                 Divine
                 Wormanship
              
               ,
               
               and
               carries
               in
               him
               the
               Image
               of
               him
               that
               made
               him
               .
               Let
               us
               now
               consider
               him
               as
               he
               has
               made
               himself
               ,
               and
               is
               as
               it
               were
               his
               
                 own
                 Creature
              
               .
            
          
           
             
               II.
               
            
             
               Now
               thus
               to
               consider
               Man
               ,
               is
               to
               consider
               him
               as
               an
               
                 Irregular
                 Lover
              
               .
               And
               to
               do
               this
               fully
               ,
               and
               to
               the
               purpose
               intended
               ,
               Three
               things
               will
               be
               requisite
               .
               First
               ,
               To
               shew
               what
               it
               is
               to
               be
               an
               
                 Irregular
                 Lover
                 .
                 Secondly
              
               ,
               Hw
               prone
               and
               apt
               Man
               is
               to
               
                 Love
                 Irregularly
                 .
                 Thirdly
              
               ,
               That
               Man
               himself
               is
               the
               Author
               of
               this
               proneness
               of
               his
               to
               
                 Irregular
                 Love.
              
               
            
          
           
             
               III.
               
            
             
               In
               relation
               to
               the
               first
               ,
               if
               it
               be
               demanded
               ,
               What
               it
               is
               to
               be
               an
               
                 Irregular
                 Lover
              
               ?
               I
               answer
               in
               one
               word
               ,
               That
               't
               is
               to
               be
               a
               
                 Fool.
                 Sin
              
               and
               
                 Folly
                 ,
                 Sinner
              
               and
               Fool
               ,
               are
               words
               in
               Scripture
               of
               a
               like
               signification
               ,
               and
               are
               indifferently
               used
               one
               for
               the
               other
               .
               And
               we
               are
               taught
               in
               the
               Schools
               of
               Morality
               ,
               that
               every
               
               Sinner
               is
               ignorant
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               says
               the
               Socratical
               Proverb
               .
               Indeed
               ,
               Sin
               has
               its
               Birth
               in
               Folly
               ,
               and
               every
               step
               of
               its
               progress
               is
               Folly
               ,
               and
               its
               conclusion
               is
               in
               Folly.
               But
               this
               will
               appear
               more
               distinctly
               from
               the
               consideration
               of
               these
               two
               things
               .
               First
               ,
               Of
               the
               absurdity
               and
               madness
               of
               the
               choice
               which
               every
               
                 Irregular
                 Lover
              
               makes
               .
               And
               ,
               Secondly
               ,
               The
               error
               and
               mistake
               that
               must
               necessarily
               precede
               in
               his
               Judgment
               ,
               before
               he
               does
               or
               can
               make
               it
               .
            
          
           
             
               IV.
               
            
             
               As
               for
               the
               absurdity
               of
               his
               choice
               ,
               't
               is
               the
               greatest
               that
               can
               be
               imagined
               .
               For
               what
               is
               it
               that
               he
               chuses
               ?
               'T
               is
               to
               do
               that
               which
               he
               must
               and
               certainly
               will
               repent
               of
               ,
               and
               wish
               he
               had
               never
               done
               ,
               either
               in
               this
               World
               ,
               for
               its
               illness
               and
               sinfulness
               ;
               or
               ,
               in
               the
               next
               ,
               for
               its
               
                 sad
                 effects
              
               and
               consequences
               .
               'T
               is
               to
               despise
               the
               
                 Authority
                 ,
                 Power
                 ,
                 Iustice
              
               and
               Goodness
               of
               God
               :
               't
               is
               to
               transgress
               his
               Commands
               ,
               which
               are
               
               good
               and
               equitable
               ,
               and
               in
               keeping
               of
               which
               there
               is
               present
               ,
               as
               well
               as
               future
               reward
               .
               'T
               is
               to
               act
               against
               the
               Frame
               of
               his
               Rational
               Nature
               ,
               and
               the
               Divine
               Law
               of
               his
               Mind
               :
               't
               is
               to
               disturb
               the
               Order
               and
               Harmony
               of
               the
               Creation
               ,
               and
               by
               Extra-lineal
               motions
               to
               violate
               the
               Sacred
               Interest
               of
               Society
               .
               'T
               is
               ,
               lastly
               ,
               to
               incur
               the
               Anger
               of
               an
               Omnipotent
               and
               Just
               God
               ,
               and
               to
               hazard
               falling
               from
               his
               Supreme
               Good
               and
               the
               last
               end
               of
               his
               Being
               ,
               and
               the
               being
               ruined
               in
               his
               best
               Interest
               to
               all
               Eternity
               .
            
          
           
             
               V.
               
            
             
               All
               this
               the
               
                 Irregular
                 Lover
              
               partly
               actually
               incurs
               ,
               and
               partly
               puts
               to
               the
               hazard
               in
               every
               wrong
               motion
               of
               his
               Love.
               And
               for
               what
               is
               all
               this
               ?
               Is
               it
               for
               any
               considerable
               interest
               ,
               for
               any
               thing
               that
               bears
               something
               of
               proportion
               ,
               and
               may
               pretend
               to
               competition
               and
               a
               rival
               Weight
               in
               the
               opposite
               Scale
               of
               the
               Ballance
               ?
               No.
               't
               is
               only
               for
               a
               shadow
               ,
               for
               a
               trifle
               ,
               for
               the
               gratification
               
               of
               some
               baser
               appetite
               ,
               for
               the
               acquirement
               of
               some
               little
               interest
               ,
               which
               has
               nothing
               to
               divert
               us
               from
               adhering
               to
               that
               which
               is
               truly
               our
               best
               ,
               but
               only
               that
               poor
               advantage
               of
               being
               present
               ,
               tho'
               at
               the
               same
               time
               its
               vanity
               be
               present
               with
               it
               .
            
          
           
             
               VI.
               
            
             
               And
               now
               is
               this
               a
               choice
               for
               a
               
                 wise
                 Man
              
               ,
               for
               a
               Man
               of
               
                 common
                 Sense
              
               ?
               Nay
               ,
               is
               it
               a
               choice
               for
               a
               Man
               in
               his
               
                 right
                 Wits
              
               to
               make
               ?
               Were
               a
               Man
               to
               beg
               an
               Estate
               ,
               would
               one
               need
               a
               better
               demonstration
               of
               a
               Man's
               being
               a
               Fool
               ,
               than
               such
               a
               procedure
               as
               this
               ?
               If
               therefore
               absurdity
               of
               choice
               be
               any
               argument
               of
               folly
               ,
               the
               Irregular
               Lover
               is
               certainly
               a
               very
               great
               Fool.
               
            
          
           
             
               VII
               .
            
             
               But
               his
               folly
               will
               further
               appear
               if
               we
               consider
               ,
               Secondly
               ,
               the
               error
               and
               mistake
               that
               must
               necessarily
               precede
               in
               his
               Judgment
               before
               he
               does
               or
               can
               make
               such
               a
               choice
               .
               All
               
               irregularity
               of
               Love
               is
               founded
               upon
               ignorance
               and
               mistake
               .
               For
               as
               't
               is
               impossible
               to
               chuse
               evil
               as
               evil
               in
               general
               ,
               so
               is
               it
               no
               less
               impossible
               to
               chuse
               or
               will
               any
               
                 particular
                 kind
              
               of
               evil
               ,
               as
               evil
               ;
               and
               consequently
               ,
               't
               is
               impossible
               to
               will
               the
               evil
               of
               sin
               as
               such
               ,
               (
               the
               Devil
               himself
               can't
               love
               sin
               as
               sin
               .
               )
               If
               therefore
               it
               be
               chosen
               ,
               it
               must
               be
               chosen
               under
               the
               appearance
               of
               good
               ,
               and
               it
               can
               have
               this
               appearance
               no
               otherwise
               than
               as
               considered
               as
               a
               
                 lesser
                 evil
              
               ,
               (
               for
               that
               's
               the
               only
               way
               whereby
               an
               evil
               may
               appear
               good
               or
               eligible
               .
               )
               And
               so
               it
               must
               be
               consider'd
               before
               it
               be
               chosen
               .
            
          
           
             
               VIII
               .
            
             
               He
               therefore
               that
               chuses
               sin
               ,
               considers
               it
               at
               the
               instant
               of
               commission
               ,
               as
               a
               lesser
               evil
               .
               And
               therein
               consists
               his
               error
               and
               mistake
               .
               He
               is
               either
               habitually
               or
               actually
               ignorant
               .
               He
               either
               has
               not
               the
               habitual
               knowledge
               of
               all
               those
               things
               which
               should
               preserve
               him
               in
               his
               duty
               ,
               or
               at
               least
               he
               has
               not
               the
               actual
               consideration
               
               of
               them
               .
               For
               't
               is
               that
               which
               must
               bring
               him
               to
               repentance
               .
               And
               't
               is
               impossible
               a
               Man
               should
               sin
               with
               the
               very
               same
               
                 Thoughts
                 ,
                 Convictions
              
               and
               Considerations
               about
               him
               ,
               as
               he
               has
               when
               he
               repents
               .
               This
               I
               say
               is
               no
               more
               possible
               than
               for
               a
               Ballance
               to
               move
               to
               contrary
               ways
               with
               the
               same
               Weight
               ,
               and
               in
               the
               same
               Posture
               .
               He
               therefore
               that
               sins
               ,
               wants
               that
               consideration
               at
               least
               to
               keep
               him
               in
               his
               duty
               ,
               which
               when
               he
               repents
               ,
               brings
               him
               to
               it
               .
               And
               is
               therefore
               ignorant
               and
               mistaken
               .
            
          
           
             
               IX
               .
            
             
               The
               sum
               of
               this
               matter
               is
               ,
               whoever
               thinks
               sin
               a
               lesser
               evil
               ,
               mistaken
               in
               his
               judgment
               .
               But
               whoever
               commits
               sin
               ,
               does
               then
               think
               it
               a
               lesser
               evil
               :
               therefore
               whoever
               commits
               sin
               is
               mistaken
               in
               his
               judgment
               ;
               so
               great
               is
               the
               folly
               of
               
                 Irregular
                 Love
              
               ,
               both
               in
               reference
               to
               the
               absurdity
               of
               the
               choice
               ,
               and
               to
               the
               error
               and
               mistake
               of
               the
               chuser
               .
               And
               so
               great
               reason
               has
               every
               
                 Irregular
                 
                 Lover
              
               to
               take
               up
               that
               confession
               of
               the
               
                 Psalmist
                 ,
                 So
                 foolish
                 was
                 I
                 ,
                 and
                 ignorant
                 :
                 and
                 even
                 as
                 a
                 beast
                 before
                 thee
                 ,
              
               Psal.
               73.
               
            
          
           
             
               X.
               
            
             
               Having
               thus
               considered
               what
               it
               is
               to
               be
               an
               
                 Irregular
                 Lover
              
               ,
               let
               us
               now
               in
               the
               Second
               place
               consider
               how
               prone
               and
               apt
               Man
               is
               to
               be
               guilty
               of
               
                 Irregular
                 Love.
              
               'T
               is
               the
               grand
               disadvantage
               of
               our
               Mortal
               condition
               ,
               to
               have
               our
               Soul
               consorted
               with
               a
               disproportionate
               and
               
                 uncompliant
                 Vehicle
              
               ,
               and
               to
               have
               her
               aspiring
               Wings
               pinn'd
               down
               to
               the
               ground
               .
               We
               have
               a
               mixt
               constitution
               ,
               made
               up
               of
               two
               vastly
               different
               substances
               ,
               with
               Appetites
               and
               Inclinations
               to
               different
               Objects
               ,
               serving
               to
               contrary
               Interests
               ,
               and
               steering
               to
               opposite
               Points
               .
               A
               compound
               of
               Flesh
               and
               Spirit
               ,
               a
               thing
               between
               an
               Angel
               and
               a
               Beast
               .
               We
               lug
               about
               with
               us
               a
               Body
               of
               sin
               ;
               and
               the
               Earthly
               Tabernacle
               weighs
               down
               the
               mind
               .
               We
               are
               at
               perpetual
               War
               and
               Defiance
               with
               
               our selves
               ,
               divided
               like
               the
               
                 Planetary
                 Orbs
              
               ,
               between
               contrary
               motions
               and
               imperfect
               tendencies
               ,
               and
               like
               a
               
                 factious
                 State
              
               ,
               distracted
               and
               disturbed
               with
               a
               swarm
               of
               jarring
               and
               rebellious
               Passions
               .
               The
               Spirit
               indeed
               is
               willing
               ,
               but
               then
               the
               Flesh
               is
               weak
               .
               We
               have
               ,
               't
               is
               true
               ,
               a
               Law
               in
               our
               Minds
               ,
               but
               then
               we
               have
               also
               another
               in
               our
               Members
               ,
               which
               
                 wars
                 always
              
               ,
               and
               
                 most
                 times
                 prevails
              
               against
               that
               of
               our
               Mind
               ,
               and
               brings
               us
               into
               captivity
               to
               the
               Law
               of
               sin
               ;
               so
               that
               as
               the
               Apostle
               says
               ,
               we
               cannot
               do
               the
               things
               which
               we
               would
               .
            
          
           
             
               XI
               .
            
             
               But
               ,
               notwithstanding
               this
               strong
               invigoration
               of
               the
               
                 Animal
                 Life
              
               ,
               pushing
               us
               still
               on
               to
               the
               enjoyment
               of
               sensible
               good
               ,
               were
               our
               Intellectual
               part
               always
               awake
               ,
               and
               equally
               attentive
               to
               that
               
                 Divine
                 Light
              
               which
               shines
               within
               her
               ,
               Man
               would
               always
               love
               regularly
               ,
               tho'
               with
               the
               reluctancy
               of
               an
               imperfect
               motion
               to
               the
               contrary
               .
               But
               't
               is
               far
               otherwise
               .
               
               We
               do
               not
               always
               equally
               attend
               to
               the
               
                 Divine
                 Illumination
              
               ,
               but
               the
               light
               of
               our
               Understandings
               is
               often
               under
               an
               Eclipse
               ,
               and
               so
               does
               not
               shine
               upon
               our
               wills
               with
               an
               equal
               and
               uniform
               brightness
               .
               Hence
               it
               comes
               to
               pass
               that
               our
               judgments
               and
               apprehensions
               of
               things
               are
               various
               and
               changeable
               .
               And
               from
               this
               variety
               and
               changeableness
               of
               our
               Iudgements
               ,
               proceeds
               great
               variety
               and
               changebleness
               in
               our
               Wills.
               
            
          
           
             
               XII
               .
            
             
               Now
               this
               being
               the
               condition
               of
               Man
               ,
               he
               must
               needs
               be
               very
               prone
               and
               liable
               to
               
                 Irregular
                 Love.
              
               For
               being
               always
               strong
               inclined
               to
               sensible
               good
               ,
               and
               not
               having
               the
               Eye
               of
               his
               attention
               equally
               open
               and
               awake
               ,
               he
               will
               be
               often
               apt
               to
               be
               
                 actually
                 ignorant
              
               of
               what
               he
               
                 habitually
                 knows
              
               ,
               and
               (
               especially
               in
               the
               heat
               of
               a
               temptation
               )
               to
               judge
               sensible
               good
               a
               greater
               good
               than
               that
               which
               is
               Moral
               and
               Divine
               ,
               and
               consequently
               the
               want
               of
               sensible
               good
               to
               be
               a
               greater
               evil
               than
               sin
               ,
               and
               so
               
               rather
               than
               want
               the
               enjoyment
               of
               sensible
               good
               he
               will
               consent
               to
               the
               commission
               of
               sin
               ,
               which
               through
               want
               of
               due
               attention
               he
               then
               erroneously
               thinks
               the
               lesser
               evil
               of
               the
               two
               .
            
          
           
             
               XIII
               .
            
             
               Thus
               apt
               and
               obnoxious
               is
               Man
               to
               
                 Irregular
                 Love.
              
               But
               that
               which
               most
               of
               all
               aggravates
               the
               badness
               of
               his
               condition
               ,
               is
               that
               't
               is
               all
               owing
               to
               himself
               ,
               and
               that
               he
               himself
               is
               the
               sole
               Author
               of
               this
               his
               proneness
               to
               
                 Irregular
                 Love.
              
               'T
               is
               a
               point
               Universally
               received
               ,
               That
               the
               present
               state
               of
               Man
               is
               not
               that
               state
               wherein
               God
               first
               made
               him
               ,
               but
               a
               state
               of
               degeneracy
               and
               depravation
               .
               And
               ,
               indeed
               ,
               't
               is
               no
               way
               congruous
               to
               suppose
               that
               God
               could
               with
               the
               Honour
               of
               his
               Attributes
               send
               such
               a
               piece
               of
               Work
               immediatetly
               out
               of
               his
               Hands
               ,
               as
               Man
               is
               now
               .
               And
               if
               God
               could
               not
               make
               Man
               at
               first
               in
               such
               a
               state
               as
               he
               is
               now
               in
               ,
               then
               neither
               could
               he
               subject
               him
               to
               it
               without
               sin
               .
               For
               ,
               if
               he
               could
               subject
               him
               to
               it
               without
               sin
               ,
               then
               he
               might
               as
               well
               have
               made
               him
               so
               at
               first
               ;
               
               but
               ,
               't
               is
               supposed
               that
               he
               could
               not
               make
               him
               so
               at
               first
               ,
               and
               therefore
               neither
               could
               he
               subject
               him
               to
               this
               condition
               without
               sin
               .
               And
               if
               not
               without
               sin
               ,
               then
               not
               without
               sin
               really
               and
               truly
               committed
               by
               him
               .
               For
               ,
               to
               subject
               him
               to
               this
               condition
               for
               the
               sake
               of
               sin
               arbitrarily
               imputed
               only
               ,
               is
               the
               same
               as
               to
               do
               it
               without
               any
               sin
               at
               all
               .
               'T
               is
               necessary
               therefore
               to
               pre-suppose
               some
               real
               sin
               or
               other
               in
               Man
               as
               the
               cause
               of
               this
               his
               depravation
               and
               great
               proneness
               to
               
                 Irregular
                 Love.
              
               
            
          
           
             
               XIV
               .
            
             
               But
               ,
               now
               whether
               every
               Man
               sinned
               in
               his
               own
               Person
               for
               himself
               ,
               and
               so
               was
               his
               own
               Adam
               ,
               according
               to
               the
               Hypothesis
               of
               the
               Pre-existentiaries
               ;
               or
               ,
               whether
               one
               common
               Person
               sinned
               for
               all
               the
               rest
               ,
               as
               't
               is
               more
               vulgarly
               held
               ,
               I
               shall
               not
               here
               take
               upon
               me
               to
               determine
               .
               'T
               is
               sufficient
               to
               say
               ,
               in
               general
               ,
               that
               't
               is
               necessary
               to
               presuppose
               some
               Sin
               or
               other
               in
               man
               ,
               truly
               and
               properly
               Speaking
               ,
               as
               the
               Cause
               of
               this
               his
               Depraved
               and
               Miserable
               
               Condition
               .
               And
               they
               that
               can
               Intelligibly
               make
               out
               Original
               Sin
               ,
               as
               't
               is
               usually
               term'd
               ,
               to
               be
               such
               ,
               may
               make
               use
               of
               that
               Hypothesis
               .
               But
               ,
               if
               that
               be
               not
               intelligible
               ,
               then
               we
               must
               of
               necessity
               come
               to
               Pre-existence
               .
               However
               it
               be
               ,
               this
               only
               I
               contend
               for
               at
               present
               ,
               that
               some
               sin
               or
               other
               must
               be
               supposed
               in
               Man
               antecedent
               to
               this
               his
               condition
               ,
               and
               that
               t
               is
               through
               his
               own
               fault
               that
               he
               is
               so
               prone
               to
               
                 Irregular
                 Love.
              
               
            
          
           
             
               The
               Vse
               of
               this
               to
               Devotion
               .
            
             
               THIS
               whole
               Contemplation
               serves
               very
               much
               to
               the
               greatest
               Humiliation
               and
               Mortification
               of
               Man
               ,
               both
               before
               God
               ,
               and
               all
               his
               Fellow-Creatures
               .
               For
               ,
               if
               
                 Irregular
                 Love
              
               be
               so
               monstrous
               a
               deformity
               ,
               and
               so
               great
               a
               folly
               ,
               and
               if
               Man
               be
               so
               very
               prone
               to
               
                 Irregular
                 Love
              
               ,
               and
               is
               also
               himself
               the
               Author
               of
               that
               proneness
               ,
               what
               stronger
               Combination
               of
               Argument
               can
               there
               be
               imagined
               ,
               for
               Humility
               and
               Lowliness
               of
               
               Spirit
               .
               For
               this
               is
               the
               worst
               that
               can
               be
               said
               of
               any
               thing
               ,
               and
               is
               the
               Sum
               and
               Abstract
               of
               all
               that
               's
               base
               and
               vile
               .
            
             
               It
               may
               also
               ,
               Secondly
               ,
               be
               argued
               from
               the
               great
               evil
               of
               
                 Irregular
                 Love
              
               ,
               and
               from
               our
               great
               proneness
               to
               be
               guilty
               of
               it
               ,
               that
               it
               highly
               concerns
               us
               to
               have
               constant
               recourse
               to
               God
               in
               Prayer
               ,
               for
               his
               Divine
               aid
               and
               assistance
               ,
               against
               falling
               into
               that
               which
               is
               so
               great
               a
               Folly
               ,
               and
               so
               great
               a
               Mischief
               ,
               and
               which
               by
               an
               Infirmity
               of
               our
               own
               contracting
               we
               are
               so
               very
               apt
               to
               fall
               into
               .
            
          
           
             
               The
               Aspiration
               .
            
             
               TO
               thee
               ,
               O
               my
               God
               ,
               belongs
               Praise
               and
               Adoration
               ,
               for
               endowing
               me
               with
               those
               excellent
               Powers
               of
               Vnderstanding
               and
               Love
               ,
               but
               to
               me
               Shame
               and
               Confusion
               of
               face
               ,
               for
               misapplying
               the
               one
               ,
               and
               
                 not
                 attending
              
               to
               the
               Dictates
               of
               the
               other
               .
            
             
               I
               blush
               ,
               O
               my
               God
               ,
               and
               am
               ashamed
               to
               think
               that
               my
               nature
               should
               stand
               so
               much
               inclined
               to
               irregular
               
               Love
               ,
               a
               thing
               so
               full
               of
               Mischief
               and
               Folly
               ,
               but
               much
               more
               that
               I
               my self
               should
               bring
               my self
               into
               such
               a
               state
               of
               impotence
               and
               depravation
               .
               My
               heart
               sheweth
               me
               the
               great
               Foulness
               and
               Abominableness
               of
               Sin
               ,
               and
               yet
               I
               find
               my self
               over
               prone
               to
               commit
               it
               .
               
                 So
                 Foolish
                 am
                 I
                 and
                 Ignorant
                 ,
                 and
                 even
                 as
                 a
                 Beast
                 before
                 thee
                 .
              
            
             
               But
               I
               desire
               ,
               O
               my
               God
               ,
               to
               be
               yet
               more
               vile
               .
               I
               am
               not
               vile
               enough
               in
               my
               own
               eyes
               ,
               though
               too
               much
               so
               in
               thine
               .
               Nor
               can
               I
               ever
               be
               vile
               enough
               in
               my
               Opinion
               ,
               for
               being
               so
               vile
               in
               my
               Nature
               .
               Strike
               me
               then
               I
               beseech
               thee
               with
               a
               deep
               ,
               and
               with
               a
               lively
               sense
               of
               my
               own
               Wretchedness
               ,
               and
               make
               me
               as
               Humble
               as
               I
               am
               Wicked
               .
            
             
               And
               since
               ,
               through
               the
               Infirmity
               of
               my
               flesh
               ,
               I
               am
               so
               apt
               to
               err
               in
               the
               conduct
               and
               application
               of
               my
               Love
               ,
               
                 O
                 hold
                 thou
                 up
                 my
                 goings
                 in
                 thy
                 Paths
                 ,
                 that
                 my
                 Footsteps
                 slip
                 not
                 .
              
               Make
               me
               always
               to
               attend
               to
               that
               
                 Divine
                 Light
              
               of
               thine
               within
               my
               Breast
               ,
               and
               let
               the
               
                 victorious
                 sweetness
              
               of
               thy
               Grace
               out-charm
               
               all
               the
               relishes
               of
               sensible
               good
               .
               But
               above
               all
               ,
               
                 Keep
                 thy
                 Servant
                 from
                 Presumptuous
                 sins
                 ,
                 lest
                 they
                 get
                 the
                 Dominion
                 over
                 me
                 .
              
               And
               let
               all
               these
               
                 words
                 of
                 my
                 mouth
              
               ,
               and
               this
               whole
               
                 meditation
                 of
                 my
                 heart
                 be
                 always
                 acceptable
                 in
                 thy
                 sight
                 ,
              
               
               
                 O
                 Lord
                 ,
                 my
                 strength
                 and
                 my
                 redeemer
                 .
              
               Amen
               .
            
          
           
             FINIS
             .
          
        
      
    
     
       
         
         
           Books
           Printed
           for
           ,
           and
           sold
           by
           
             Samuel
             Manship
          
           ,
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         Notes, typically marginal, from the original text
         
           Notes for div A52431-e1690
           
             Tim.
             6.16
             .
          
           
             John
             1.5
             .
          
           
             Tim.
             6.16
             .
          
           
             Act.
             17.27
             .
          
           
             22
             
               dae
               Q.
            
             82.
             
             A.
             1.
             
          
           
             Psal.
             39.
             
          
           
             Psal.
             147.
             
          
           
             *
             Vid.
             Collection
             of
             Miscellan
             .
          
           
             
               Metap
               .
               Essay
            
             .
          
           
             Psal.
             63.
             
          
           
             Serm.
             149.
             
          
           
             
               De
               Nat.
               Deorum
               .
               Lib.
            
             2.
             
          
           
             Lib.
             3.
             
             
               Con.
               Gent.
               cap.
            
             19.
             
          
           
             Gen
             ,
             1.
             
          
           
             Isai.
             40.18
             .
          
           
             Lib.
             11.
             
             
               Confes.
               cap.
            
             4
             :
          
           
             Joh.
             2.15
             .
          
           
             Psal.
             45.
             
          
           
             Psal.
             45.
             
          
           
             Cant.
             6.
             
          
           
             1
             Cor.
             2.
             
          
           
             1.
             
             Tim.
             c.
             3.
             
          
           
             
               Prim.
               Part.
               Q.
            
             15.
             
             
               Ar.
               Prim.
            
             
          
           
             Tom.
             1.
             pag.
             18.
             cap.
             13.
             
          
           
             Tom.
             4.
             p.
             548.
             
             Q.
             46.
             
          
           
             Heb.
             1.
             
          
           
             Heb.
             3.12
             .
          
           
             Psal.
             145.
             
          
           
             Gen.
             17.
             
          
           
             Psal.
             16.
             
          
           
             Epist.
             11.
             
          
           
             Psal.
             114.
             
          
           
             Disp.
             30.
             
             Sect.
             17.
             
          
           
             Luke
             12.5
             .
          
           
             Psal.
             23.4
             .
          
           
             Luke
             1.37
             .
          
           
             Cant.
             6.5
             .
          
           
             Rom.
             11.35
             .
          
           
             Isa.
             42.8
             .
          
           
             Dan.
             7.10
             .
          
           
             Pet.
             2.4
             .
          
           
             Heb.
             2.16
             .
          
           
             Psal.
             8.
             
          
           
             2
             King.
             6.17
             .
          
           
             Dan.
             10.
             
          
           
             Psal.
             34.
             
          
           
             
               Princip
               .
               Phil.
               p.
            
             50.
             
          
           
             Psal.
             147.
             
          
           
             Psal.
             105.
             
          
           
             Pro.
             30.
             
          
           
             Psal.
             21.
             
          
           
             Ex.
             33
             :
          
           
             Matt.
             10.
             
          
           
             
               De
               Nat.
               Hom.
               p.
            
             22.
             
          
           
             1
             Cor.
             6.
             
          
           
             Psal.
             145.
             
          
        
         
           Notes for div A52431-e18850
           
             
               Medit.
               De
               Prima
               Philosop
               .
               Medit.
            
             3.
             
          
           
             Job
             6.
             
          
           
             Heb.
             1.
             
          
           
             Contemp.
             5.
             
          
           
             
               De
               inquirend
               .
               verit
               .
               lib.
            
             1.
             cap.
             2.
             
          
           
             
               Pe
               inquirend
               .
               verit
               .
               l.
            
             3.
             part
             .
             2.
             c.
             1.
             
          
           
             2
             Cor.
             3.5
             .
          
           
             Rom.
             1.19
             .
          
           
             James
             1.17
             .
          
           
             Joh.
             1.9
             .
          
           
             Act.
             17.28
             .
          
           
             Part.
             1.
             
             Q.
             84.
             
             Ar.
             5.
             
          
           
             Psal.
             36.
             
          
           
             Ver.
             14.
             
          
           
             1
             Cor.
             30.
             
          
           
             Psal.
             119.
             
          
           
             Psal.
             27.
             
          
           
             Psal.
             16.
             
          
           
             Heb.
             1.
             
          
           
             Psal.
             43.
             
          
           
             Psal.
             119.
             
          
           
             Vid.
             
               Theory
               and
               Regulation
               of
               Love.
            
             
          
           
             Judg.
             9.15
             .
          
           
             Psal.
             19.