Concerning Abridgement I shall speak but little: Observing in it only the Glory of the Soul, that can frame an Abridgement; and instructing men how to use it. That the Soul can extend the Rays of its understanding to all Objects in Heaven and Earth is as Specious a Wonder, as infinit. But that it can draw all these into a little Abstract, and lodg them in fit and convenient Repositories, even in a Centre, containing in it self Rooms enough wherin to Dispose them, in Clear Light, in fair Treasuries, in Distinct Accessible Orders, so that it can Approach and make a familiar use of them, intimats to us a far more Glorious Art then his was, that Enclosed Homers Iliads in a Nut-Shell: And opens the Meaning of that Philosopher, who said, All my Riches I carry with me. for the Heavens and the Heaven of Heavens, the Earth and the Sea, with all that is therin, a Wise Man without Burden carries as it were in a little Cabinet, along with him, whithersoever he goeth. Yea it is so far from loading him, that it maketh him Angelical, and to go [l]ighter.

Words are many times made Use[less] by being applied to vile or insignificant Objects. But if you will Draw an Abstract of all Beings Possible or Imagninable [sic], and see the Confines of all Existence, penetrat the Centre and survey the Excellencies of Things; Discern your Interest and the Beauty of them; you shall find Abridgement a Glorious Essence, and sing Praises Eternaly for so Divine a Being. It being as it were the Reflexe Image and Representativ of all Enjoyments.

All Beings Actual or Possible are either Visible or Invisible: for nothing can Exist but will be one of those. Beings Invisible are either Creable or Increable. Increable are Eternall: and all these are in the Nature of the Dietie. His Essence, the Trinity of Persons, His Attributs and Counsels being Increable. Things Invisible that are Created are Angels and Souls, with all their Relations, Uses, Services, Properties and Ends: the Interior Beauties and Excellencies also of Material Things: The Ways of Providence, Laws, Vertues, Powers, Promises, Affections, Joys, Thanksgivings, Praises &c. Visible Things are Corporeal Beings, with their External Affections, Magnitudes Colors and figures. Such as are the four Elements, Minerals, Vegetables, Animals, Men, Human Workmanships Crowns Scepters Cities Temples Streets Lanes Houses Villages Apparitions, Meteors Clouds Dew Hail Rain and Snow, the Material Heavens, the Sun and Moon and Stars. Now of all these you are to Draw a Celestial Abstract in such a manner, that being familiarly acquainted with their Excellencies and your Interest in them you may daily prais GOD for them, Enjoy them, meet his Goodness in them receiv his Bounty by them, see His Lov through them, liv in communion with Him among them, and Admire your Riches and Exaltation becaus of them.

All these are Objects of thy Felicity, the Maner of thine Enjoyment is likewise Infinit. It is infinit in Excellency Strength and Highness. Of which likewise thou mayst make an Abridgement, by recording the particulars. And when thou hast them, thou mayest Daily and frequently look upon them, till thou conversest no more with Titles, but Realities: feeling the Influence of the Things them selvs. The Names of Things are like the Titles only upon Apothecaries Boxes. Their first Ideas are but little more. There is as much difference between a familiar and perfect Apprehension of things, and their Names, as there is between a Childs Ey in seeing the Inscription, and a Physicians Soul in Knowing the Drugs. The one seeth only a Box and Painted Letters, the other is acquainted with the Color Consistence Properties and Virtues of the Thing within. Thy Abridgement shall at last be like so many Titles before thine Eys, by and through which thou shalt enjoy a Prospect of all their Excellencies.

What Man is there that will not hav a Terrier* of His Estate, an Inventory of His Riches, a Catolague [sic] of his Goods? Thy Abridgement is no more. and that will best serv Thee, which is fitted for thyself. having which, thou mayest also be enabled to help others, that are Weak and Ignorant. What Man is there especialy that would be Gratefull, that would be without an Inventory; at least in his Memory? The Things that He enjoyeth lie far and near, perhaps also in many Regions: but by that Abridgement they are Collected together and all at once presented to His Ey. as often as he thinketh on them he praiseth the Donor. What Man is there, especialy that by recounting his Treasures acquires and enjoys them, that would be without an Inventory? GODs Treasures are of such a Kind, by reason of the freedom of His Lov, that by thinking of them we Enjoy them, as by learning them we gain them. And wilt thou forbear to hav an Abridgement who by it mightst enter into infinit and Eternal Possessions! What Man is there that would not take the pains to sum up his Treasures, especialy that by making an Inventory of the present, should be in the ready Way to innumerable more in Reversion? The Donor having made it his Duty to Survey and Consider them.

The Perfections and Excellencies of our formall Happiness are Objects them selvs: if not the Supreme, and soveraign of all. That we shall Enjoy in the Similitud of GOD is the most Desirable Thing Eternity could reveal. That we shall enjoy in GOD, in Angels, in Men, in our Selvs: That we shall Enjoy with GOD and all His Hosts. That we shall enjoy before them all, perfectly and Eternaly, so as to be the Treasure and Joy of all; is exceeding Delightfull, and most truly Glorious. As it is also that all Mens Eys shall Enlighten ours, all Mens Hearts enlarge ours, all mens Tongues concent with ours, all Mens Affections Strengthen ours All Mens Hands help ours, all the Praises of Men and Angels, and all their Lov unite with ours.

[these are] Excellent Communicative Joys

Abov all things be throughly Acquainted with their Excellencies, and with the Relations of Things in their Services towards you. Which is the very Soul of an Abridgement. for without that they will be flat and insipid. A Child may look into an Apothecaries Box and see the Drugs themselvs, yet be ignorant of their virtues. So may a Man behold the Heavens and the Earth and the sees and all Things in them; and be Acquainted with their Consistence, Figure, and Color; being ignorant in the mean time, of their Sweetness, Interior Value, Glory.

I would hav you gather an Abridgement also of your Duties, and make them up into a fragrant Posie. They will smell most Odoriferously. What immediate Duties you owe to GOD Inwardly and Outwardly. What Remoter Duties you ow unto him, in your Conversation towards Men and Angels: and what Duties also you ought to pay unto all the Creatures. The most Inferior will be found Sublime, the Remotest Near: and all Immediat: Becaus GOD is in evry Thing immediatly concerned. The most Useless will be found Delightfull Glorious and Profitable.

What more can pleas so great a Donor, than that we take notice of, and prize His Gifts: Lov them, Enjoy them, Delight in Him, and Prais His Bounty? These are inward and Soveraign Duties. Outward Duties equaly Great, are to be faithfull to such a Benefactor upon all Occasions, Zealous of His Glory among the Sons of Men, Couragious to vindicat and promote His Honor, Diligent in His Service. Duties there are also toward our selvs: all shut up in this, Of keeping our Dignity and persons pure. For they to whom so much is given can not chuse but be Dear in His Eys, Who is their infinit Lover.

His Nature is my sole and Whole Delight,
I in His Attributes am infinite.
His Laws my Joys, His Works are all my Pleasures,
Invisible, and visible my Treasures.
His Ancient Ways in Ages my Delights;
My Soul, my Body, and my Appetities. [sic]
All these are mine my Soul, as if I were
Like GOD, their Glorious and Eternal Sphere.

ACCOUNT

Its Signification

Account is a Word used by Merchants and by Kings. Among those (as we may see by their Books) it signifies a Reckoning of Expences, and Commodities; among these it is taken for Honor and Esteem. In Princes Courts they say, A Man of Account, when they mean a Man of Honor and Renown.

Its Abstraction

In its Abstracted Notion, it is from Vulgar use, from Merchants Shops and Princes Courts taken up into Heaven; and shineth there like a Star in GODS Kingdom. Its Influence is great upon all Things. for were we not able to Number and Esteem them they would be of no Account. Its Beams therfore must shine upon evry Thing. For as a field in the Sun, in the Light of Account only can Things be fair and fruitfull.

An Observation

It is a Grand Effect of the Corruption of Nature, that we Confine Words to a Close Imprisonment, by a Narrow Use of them; and Debase them, by an Application, as we do, only to vile Inferior things, When in realitie they relate to all, and signify what is don among the Angels. We will therfore rescue this, and its fellows from Abuse, and that Debasement under which they are in Bondage. for when they are at Liberty they are Denizens of the City of GOD, and of use evry where in His Eternal Kingdom. …

Its Use

It is used in Military Affairs as well as Civil: as in the Mustering of Soldiers: for Mustering is a Taking an Account of their Numbers. In Matters of Goverment as well as Merchandice. As we may Discern by the Bills of Mortality, which in Royal Cities are Weekly returned, giving an Account of those that Die, and by that Marvellous Order of Extracting Copies Annualy out of the Registers in evry Parish of this Kingdom, wherby an Exact Account of all that are Married Born and Die evry yeer throughout the Realm, is given in to the King, who by this Means as the Head is able to Survey all His Living Members, and feel them as it were, tho they seem lost and Dispersed beyond all the Mountains. There are Poll-Bils for Taxes, There are Lists of Judges, There is a Reckoning of Cities and Courts of Judicature as well as persons, of which we may see Copies in the Exchequer Chancery or Parliament Rolles. In Matters Ecclesiastical it is used also; As in the Passover among the Jews evry man was to make his Account for the Lamb, and among us there is in Bishops Courts an Account kept of Diocesses, Bishops, Ministers and Parishes. Thus before Kings the Art of Numbering is a Royal Thing and of Great Importance, as it is also before Generals and Prelates: And why it should not before GOD also be Important, no reason can be given, since with Him evry Thing Surely is most Divine.

Of Divine Account

He that would liv in Communion with GOD must keep the Book of His Accounts; at least he must hav a Copy of it, and appear in His Armies, or Com into His Courts, and Minister before Him. Nor must he only see, but know the Use of, the Book; and the End of Counting. Not only as a Forreiner, but as the Kings Friend, and the Kings Son. He is to Number the Multitud of Angels and the Thoughts of Men, the Excellencies of all Creatures, their faculties and Actions, their Dignities and Offices, their Places and Honors. He is to Number the Sun and Moon and Stars, all Inanimat Creatures, the Worth wherwith they are inspired, their Properties and Uses, with their Several Originals Ends and Services. And as the Kings Son to refer all to Him self: for He is His own Steward in his Fathers Hous: and all these are his own Emoluments and Enjoyments.

Its End

The End of Doing it is Satisfaction, and Communion with GOD, as an Ey Witness and Spectator of His Glory. Besides which Obedience and Enjoyment are Ends of Accounting. For GOD being Willing to Giv us all His, Treasures commands us to Account them: without which we can never Enjoy them. It is True indeed that here upon Earth it is no part of Obedience to count them all; becaus we are neither able to do it, nor is it Commanded or required. It may seem therfore superfluous to speak of Accounting them here upon Earth, and unseasonable Arrogance to talk now of what is Obedience only in Heaven. For that is most fit to be don in evry place, which by the Wise Lawgiver of the World is Commanded. But this Accounting is a Part of Obedience in Heaven: and that it is so is Requisit to be Known here upon Earth. for as we are to imitat the Life of Heaven as near as we can, it concerns us to know it: and it is Highly necessary that we understand our Dignity, that we may be sensible of our Creators Lov, and Gratefull, and Carefull for our Glory. In General therfore to Account the Valu of His Gifts is necessary even here beneath. Which as it is Expedient is also Commanded. And therfore is it truly a part of Holiness which GOD expecteth at our Hands. Nothing can be Enjoyed, but what is Numbered, nor any thing truly Accounted, but what is Esteemed, and Exactly Numbered to a perfect End. Which in the Schole of Happiness is by Casting up the Sum to find out the Bounty of Almighty GOD, the Greatness of His Lov, and the Measure of our Gratitude, in that of our Glory. And if here upon Earth, when we hav seen all, we return at the Bottom, Past finding out, we are Good Accountants, without the Sum. Provided always, that we hav an infinit Desire to Rejoyce in that Infinit at the foot of the Account, to be Gratefull and to conceiv a Lov past finding out, that we may in som Measure Answer His, that is the Donor of our Glory. For tho we Know it not yet it is Sealed among His Treasures. And The Seal shall be ripped up at the Consummation.

ADMIRATION

Its End

It was seated in the Soul that it might Assist in Perfecting the Harmony of the World. And as evry Power is a New Room in the Soul, wherin Treasures of another Kind might be reposited; so is this a Treasurie for Wonders. Stupendious Things would lose their Excellency, were there no Affection that might be wrought upon by their Properties. Wonderfulness it self would be in vain, were there no power prepard to Wonder. Nay truly I may say, Nothing Admirable could exist without the faculty and power of Admiring. It was implanted as another Sence or faculty of the Soul, enabling it to Act in another maner: and to receiv other Excellencies into it self for its compleat Enjoyment. While it sees and Admires as well as praises and loves the Objects it Enjoyeth. …

Its Excellency

Its Excellency is Discernable by its Uses, by the Order of Nature wherin it Standeth, and the individual neerness wherin it is Allied unto Happiness. That I have this Faculty is my Joy and Admiration. It is Worth all the Gold in a thousand Worlds. More profitable unto me, and pleasing to others. All the Admirableness of Wonderfull Things would be lost unto me were it not for this. It giveth their valu to them, which is infusd into it. Hills of Adamant and Pearl would be but Desolat without it. Ask not why Sweetness is in the Action, it is part of the Soul. All Materials are Dross without it, Useless Dregs without Life, and life without this a Burden. It is better than Life. And Love it self without this would lose one of its graces. Admiration is an Ingredient in Happiness so Compleat, that without this it would be without the Crown of Glory: and Defectiv of its Sovereign Delight, its Excessiveness. All Extasie and Rapture in Blessedness is made of Admiration: All Ravishment in Love is made of Admiration. It is the sweetest of Things. When a Man loseth himself at the Greatness of the Good that hath betyded him: and is delightfully Blind at his own Happiness. He is as if the very Excess of Knowledg maketh him Ignorant: Amazd at the Greatness of his own felicity, and scarce knows Himself or anything els, becaus beyond all Knowledg he enjoyeth Himself and all Things els. The Soul could not be so Capable of Bliss as it now is, were it not for this.

ALL THINGS

The Method

Becaus it is a new Doctrine, and too great to be Believed, that a Man upon Earth should be the Heir of All Things, not only in Heaven, but in Earth, in Ages, Kingdoms, Time and Eternitie: and som have been ready to say to me, as Festus said to S. Paul, Much Learning hath made ye mad; or rather much Ignorance, Melancholy and Presumption: I shall begin with those Scriptures which testify All things to be Objects of our Happiness, and second them afterwards with Demonstrations, a priori, a concomitantiâ, a posteriori, and so descend to the Effects and Operations, Uses and Instructions of this Felicitie. Only I premise that the Method of GOD wherby he attaineth his two Sovereign Ends, his Creatures Happiness, and his own Glory, is observed to be this; He maketh them capable of all fruitions, for that End endowing them with Endless powers; He maketh all, even all Things Possible and Actual, most Excellent and Glorious and Wonderfull in their places, and giveth them and their Causes, their Effects and Enjoyers to evry Soul in his Kingdom, therby at once making them Blessed and Himself Glorious in his infinit Bounty. satisfying his own Goodness and their desires, both which are All sufficient, the one to enrich, the other to take in, and enjoy his infinit Treasures. …

The Authors Ignorance

These things were written in the Scripture, but I saw them not, till first I had seen the Mysterie or the Things them selvs in the Light of Nature: but when I had seen the Demonstration in it self I wonderd exceedingly, that so Glorious a Treasurie as the Oracles of God are, should be as it were void and Empty of a Secret so Divine and Glorious: You see they were contained there but that was fulfilled in me, which is written in the prophet, And the vision of All is become as the words of a Book that is sealed, which men deliver to one that is learned saying read this I pray thee; and he saith I cannot for it is sealed: And the Book is delivered to him that is not learned, saying, read this I pray thee, and he saith, I am not learned. For I looked upon it as the principal secret which it was fit for God to discover, when I saw it lying in the Principles of Nature. And this very Ignorance of mine, methinks should tend much to the Conviction and Satisfaction of Atheists. The Demonstrations which I saw in Nature were these.

Demonstrations

A Priori

Infinit Goodness is Love in the Fountain, Bounty in the stream, Almighty Power is able to make a Man inherit All Things, Eternal Wisdom Knows how to enrich and Beautify all Things with infinit Excellency, that they might

be meet to be Enjoyed, infinit and Eternal Lov is willing to giv them Since therfore infinit Goodness Wisdom and Power are in God, and it is impossible they should be dead, they are in evry point of place, and moment of Time actualy and Eternaly Employed for their own Glory and our Happiness.

Intrinsick Arguments

I found the Desires of the Soul to be Insatiable and its powers Endless, and Knew by nature that they were not made in vain. I felt my Spirit Desolat for want of Objects to employ my Activity Knowledg Alacritie Love Abilitie Esteem and Gratitude upon. I saw I could prize things beyond the Heavens, pierce into the centre, expatiat over all Ages, be present in paradice, at our Saviors Cross and at the Day of Judgement, look into Eternitie and long for interminable and Transcendent Treasures; That God also did Actualy appear in the Ages, that his Councels were profound, his Attributes Divine, his Ways most Beautifull, and his Works most Glorious. That his Laws commanded me to love Him, to love my neighbor as my self, and to lov all that was Good in all his Creatures, and the Nature of Love was not unknown. And these were present and concomitant Arguments, lying in me and in the nature of things making them Delightfull.

Demonstrations

A Posteriori

I discerned clearly that if thus it were evry thing desirable would be attained, his Bounty infinit, his Beloved Wonderfull, his Glory Marvellous, and our Blessedness Incomprehensible; His Kingdom most Divine, and therfore Heavenly bec. wholy Transcendent to all Imagination. His Wisdom infinit in preparing at once Treasures for himself and all his Creatures; His Goodness communicated and his Blessedness enjoyed. That infinit Obligations would be laid upon us, and Rewards set before us. And that if Religion consisted in that Tie of Gratitud we owe unto him for all his Benefits, it would be, as his Laws and our Duties were infinitly rational, infinitly Beautifull. I knew not what more to Desire, but that as I was seated in a World of Delights and Treasures I should be carefull to prize them, which was in the Root and seed, all that my Religion required. I saw that I was a Son of God, his Image and friend, made to live in Communion with him, and called to sit and to reign in his Throne as the Scriptures testified: And that he who loved me thus much in mine Innocency, might possibly redeem me being faIn into Sin: and that my Redemption by the Death of his Son, was not more Wonderfull then Glorious, seeing I was restored by it to the fruition and Enjoyment of all his Treasures. That as my sin was infinitly Black in Transgressing the Law of a GOD so Gracious, his mercy was no less infinit in passing by the Crime of a Delinquent so highly Obliged, but infinitly to be admired and far more infinitly Glorious. That his Love was true, and that all mankind was corrupted, being dead in Sins and Trespasses, That the means of Grace were most truly Beautifull necessary and precious. For that all men had need to be enlightened and restored. That the persons of men being so highly exalted in the Bosom of God, were as highly to be reverenced honored and beloved. That all other things were well, and I only out of Frame and that therfore my Business was to correct and amend my self: a Business very difficult, but reduced into litle Room finaly that All Things work together for Good to them that love God, and twas impossible to be further miserable than we swerved from the Paths of Wisdom and Holiness: that in his presence there was fulness of Joy, and that a Wise man on Earth might hav his Conversation in Heaven.

ANCESTOR

That our Interest lies much in former Ages, we see by our Ancestors, who live to us as yet in those invisible and mysterious Rooms, which tho they seemed transeunt in passing by, are now fixt and permanent forever.

That our Ancestors themselvs are Objective Joys, is evident, because 1. They are the Root of our Being, 2. We are the Branches of theirs. 3. They are the fountains of many Benefits, 4. We are the objects of their Lov, 5. And they of ours. 6. They are Blessed in their Seed, And we in our forefathers. Nature has given us a power to enter Spiritualy in unto them, and the Rayes of their understanding can Extend unto us. We are in our Ancestors united, they are in us multiplied. We are made to Enjoy communion with each other. In the Direct Line we are all the first Degree of Kindred to 1000. Generations. If we lov them as ourselvs, we are as Happy in them as in our selvs. They love us, I think more than themselvs. For children are their fathers Bowels, and the Apple of their Ey: yet Grandfathers lov their Grandchildren, more than fathers their children, liv in them and feel in them, as we see by their fondness: so that the further off we go, the more naturaly their Lov doth increas, and the more they delight in our Blessedness. Tis our Duty to think on these things, to see the Beauty of Truth, to prize the Blessings in all Ages of which we are partakers, and to prais God for them. We ought not to coop up our understandings, or to imprison our Souls in Cubs,* which were made to expatiate over all the World, to liv in Communion, and to walk with GOD as Enoch did in all Ages.

They multiply our fruitions. One would think the Sun could do me no Service but in mine own Age; and that the moon and stars could not attend upon me but within the confines of mine own Life, and that the Duration of my Existence was the Measure of their continuance and Ministery to me, the Termes or Limits of my Life, my Birth and Death bounding all my fruitions and Enjoyments of them. But all the Creatures in Heaven and Earth appear in Ages and so many true and real Worlds salute mine Ey as there are Generations. Sam one or other of my Ancestors lived in them all. The Sun gave him Light, the Moon Refreshment, the Earth nourishment, the Sea moysture, the Air Breath, and fire Warmth, and all these assisted him, that he might live and beget me. The Influences of all the Stars, and of all other things in that Age descend upon me, extend to me, and rest in me; and that perhaps 10000. Ways exciting my Praises.

The Omnipresence of GOD, or his Almighty power exprest in one Effect is not sufficient for me, it is again enjoyed in evry person among all my Ancestors, and so is his Goodness Lovingkindness and Glory, in their Exaltation and Blessedness.

I lov my Ancestors, becaus they gave me my Being; and

* hutches or pens

I owe all that I am or have unto them: They are in some respect the fountain of all my Joy and Glory: Evry one is wholy: for my Hope had been Extinct, had any of them perisht before I had been conceived: Tho they all are but one Chanell of my conveyance from Adam. The Maner of our Generation is a Curious piece, and full of Mysteries.

My Ancestors were all made in the Divine Image, and redeemed by the Blood of Christ as well as I; and they are all as well as I Heirs of Eternal Glory. They prais God, with the Glorious Company of the Apostles prais him, with the Goodly fellowship of the Prophets prais him, with the Noble Army of Martyrs prais him: with all his Hosts admire him, minister before his Throne, and assist us to lov and adore him: Who being Wise and Holy delight in these services beyond Measure.

GOD Angels and Men loved them, and they are before the face of GOD forever. In GOD we lov them Eternaly. We lov them for the Angels sake, for the Angels lov them, and take pleasure to see the Object of their Lov beloved, and in them we admire the Holy Angels.

As Abel by his faith yet speaketh, so do they by their Example, Life Profession Death and victory. They live unto us still and the seeds of their Lov in secret laid up are most real Treasures.

There is not a Morsel of Bread which they did ever eat, but it served us in feeding them and the Sun and Moon and Stars, the four Elements Earth Water Air Light and fire, the powers and Influences of all the World, served us in preparing the Corn that made that Bread. We are able to rejoyce in it, and it is our Duty.

All the Goodness of GOD to them is Goodness to us. His infinit Wisdom hath infinitly magnified his Almighty Power, by multiplying to us the Fruition of his C;oodness for the increase of Infinit Blessedness, for his far more than infinit and Eternal Glory.

John Baptist was Precursor to our Lord
The Ages in my Ancestors afford
Me many Predecessors, that prepard
The way, as if my God did still regard
In making them my Soul alone, who am
The very End, the End for which they came
Into the World. For they are evry one
My father still, and I his Son alone.
If they begot me any more, that other
Is a new Gift: for he is still my Brother.

APPETITE

Of the Sensitive Appetite Its Subjects

… It is true indeed that there is some shadow of Reason in Beasts, and of a Rational Appetite as appeareth by the Conflict that is between their Desires. Hungry Birds would fain be at the place where their meat is, l;>ut they flie away for fear of being killed by the fowler. Dogs will abstain from a Curious Dish, for fear of a Staffe, and perhaps naturaly deny their Appetite after some Use and Custom to pleas their master. As they will very generously adventure their Bodies for their Masters sake. I have seen an Ape sit in a Chimnie Corner, and so exactly regulate his Appetite in the Distinction of what may and may not be eaten, that with the fingers of a man he seemed to pick off the litle filmes and loose fragments of the fish that were broyling on the Coals, not touching the fish on the one side, nor the fire on the other, but exactly keeping the Golden Mean, as one that Knew the Danger of both Extremes. Nevertheless all this was but the Effect of Common Sence reasoning in it self. for all his Objects were Objects of that facultie. His sagacitie went between the feeling of the Staffe, and the fire. Which shews that most Mens Reasonings are but Bruitish as we shall see herafter. For he that shuns Sin for fear of Temporal Punishment, as Politicians do sam Evils lest they lose the favor of the Prince. And they that undergo great Labors for Secular Ends, as Huntsmen do frost and Snow to persue their Game, have sensible Objects all of them for their End, and are but a more formal and Elevated Sort of Bruitish Creatures. Unless their Reasonings soar aloft, and take a Higher Compass.

ASPIRATION

After the Best of things my Soul aspire;
Exert thy self, thy Power and Desire.
In coveting the Sovereign and Supreme From which all other Joys and Pleasures Stream.
The End the fountain is of all Desires,
That are true just and good; the Heavenly Quires
 Flame up to that for which they sing, and Woo
 The Glorious Beauty which they always view.
 Do thou the same Contemplate and Admire
 Long, languish, covet, griev, lament, Expire.
And die for Lov, it is the Way to liv
Thou never gain'st thy self till thou dost giv
Thy self to GOD. While thou dost flaming burn,
Thou to thy fountain dost by Lov return,
To the first Fountain of thy Joys, Aspire,
And never rest till thou art all on fire
Tis better be like Smoaking flax then not
At all to burn, thy Brightness is not got
By fearing to begin. Sticks smother first
And weep before they Burn. Nature accurst
By Sin must first unload it self, and be
Divested of its Guilt and Miserie
Before it can be Blessed and Divine;
It must Aspire before the Soul can shine.
O com, O Hasten my Felicitie,
I cannot live I languish out of thee!
O my Enjoyment, O my Life, my Light
My Joy my Life my Love O infinite
O Amiable Sweet and Perfect Pleasure,
O Sovereign and all-possessing Treasure,
O Incomprehensible Delight, Abyss
Of Joys, O Breath of Souls, Eternal Bliss
I after thee do Breathe, I pant, I long,
Then Death, then fire more vehement and strong
My Lov and Expectation is. I thee
Alone esteem my Whole felicitie.
The Idol of my Soul's a Name too small
For Him that is my GOD, my All in all:
My GOD look down, O Crown my Soul, Draw neer
With thee my Love and Beauty shall appear.
Whole Worlds of Bliss, O GOD, whole Worlds of Joy,
Without thy self are nothing but a Toy.

A Note on the Text

The extracts from Commentaries of Heaven are taken from the unpublished manuscript in the British Library.

The original spelling, capitalization and punctuation have been preserved, but standard abbreviations have been expanded.

Where Traherne has revised the text, the revised version is printed without comment.

Editorial conjectures and additions are marked with square brackets.

'Abridgement' and 'Ancestor' are complete articles; all the other passages are extracts from articles.

J.J.S.