whom Fear Honour to whom Honour One no man any thing but to Love one another for the he that Loveth another hath fulfilled Law Kings and Magistrates and Ministers and Parents and Children must have all their Due and so must GOD Blessed for ever Adoration to whom Adoration is due and Obedience to whom Obedience In strict Justice we must render Hatred to whom Hatred is Due and Love to whom Love Hope is due to certain Grounds of Encouragemeut and Sorrow to certain sorrowful Objects But all our Passions must still be guided by the Rule of the Law and all our Actions as Honour and Equity require PARTICULAR Justice is conversant in the Distribution of Rewards and Punishments or else it observes the Rules of Equity and Reason in Buying and Selling. It is called particular because the Excercise of it is not allotted to all the Power of rendring Rewards and Punishments being committed to a few namely to the Magistrates and among Private persons many not at all accustomed to Buying and Selling. This Vertue being to be exercised by some particular men is particular Justice However it has occasioned a Distinction in the Thing whereby Justice is divided into Distributive and Commutative the one being used in Courts of Judicature the other in the Market IT was a notable Observation of Plato that by reason of our Dim Eyes we are not able to see immediately what Vertue does in Secret in the Soul And therefore he sayes that as an Old man that is blear-ey'd if he hath something given him to read in little Characters finds it necessary first to see the same in Capital Letters so to observe first what Vertue doth in a Commonwealth is expedient to him that would understand what it doth in his own Soul The Throne is upholden by Justice the Majesty of Kings and the Glory of Kingdomes is preserved by Justice When Vertue is rewarded and Vice supprest the City flourisheth as the Laws are the Rampart of Mens Estates Justice is the Rampart of the Law the Guardian Angels of every family State and Kingdome Kings and Counsellors and Priests and Soldiers and Tradesmen have all their several Office and proper Duty in a Kingdome and that Nation is blessed with order and Beauty where every one contains himself in his proper Duty But where Tradesmen invade the Priests office and defile the Altar the Soldiers turn Counsellors and every Consellor deposes the King nothing but Confusion can follow in such a State The Senses and Members of the Body are like Tradesmen they traffick with sensible Objects the Irascible passions of the Soul are Soldiers and very apt to rebel and Mutiny the Conscience is the Priest in the Temple of the Mind Right Reason is the King and the Concupiscible Affections or smoother Passions especially Avarice and Ambition may pass for Counsellors They may do well to put a man in mind of his Interest but when they depose Right Reason and usurp the Throne Ruine must follow in the Soul the Passions will turn Consellors the Trades-men invade the Temple and all Rights Sacred and Profane be blended together To sell offices of Trust and Places of Judicature is for a King to do that himself which Rebels attempt in violence to put unworthy men in places of Trust promiscuously that will sell Justice by Retail as they bought it by Whole Sale Justice is a a Severe Vertue and will keep up all the Faculties of the Soul upon hard Duty For otherwise it would not pay to Felicity its Due But where its Care is remiss in taking an Account and solid Goods are barterd away to counterfeit false Commodities the Soul will grow loose and poor in a moment All its Powers subordinate and Superior will forget their Duty and the Healthy Estate of the Mind fall into Anarchy and Confusion All its Hopes and Felicities will be lost for want of that Justice which Distributes to every Power its proper office THERE are two passages that I mightily desire to be imprinted in the Memory of all the World and they are both of our Saviour The one is He that is faithful in a little shall be Ruler over much The other is this Who then is that faithful and Wise Servant whom his Lord hath made Ruler over his Houshold to give them meat in due season Blessed is that Servant whom his Lord when he cometh shall find so doing He that is faithful in a little is faithful also in much To be Just in a little Silver and Gold and accurate in deciding Causes between a Man and his Neighbour are Actions that in their own Nature seem to have little tendency to Bliss and Glory But when we consider that we are Servants for a time entrusted by a Lord that will come and examine what we have done we are not to measure our Hopes by those little Acts as they determine in a Moment but in relation to the Recompences which our Lord will give when he cometh For our Saviour hath added Blessed is that Servant c. Verily I say unto you that he shall make him Ruler over all his Goods But and if that evil Servant shall say in his Heart my Lord delayeth his Coming and shall begin to smite his fellow Servants and to eat and drink with the Drunken the Lord of that Servant shall come in a day when he looketh not for him and in an hour that he is not ware of and shall cut him asunder and appoint him his portion with Hypocrites there shall be Weeping and gnashing of Teeth IF GOD should be loose and careless in his Kingdome as it is infinitely Greater then all other Dominions so would it quickly be more full of confusions Especially Since the King would then himself be so loose and Careless For Licence and profaness are of a spreading Nature and such as the King is such is the people The vices of Kings do always punish themselves in the Imitation of their subjects especially where the Distinction between Profane and Holy is lost and there is no Hope and Fear of Punishments or Rewards If GOD should declare it by any Act of his to be a Thing indifferent whether men did well or ill it would mightily abate the Rectitude of his nature and Eclipse his Majesty His Sovereignty would be slighted and his Will despised which ought infinitely to be dreaded While Justice is infinite and there is an infinite difference put between Good and Evil his Creatures we see are apt to abuse their Liberty and Rebel and become Apostates tho they have an infinite pleasure to aspire after and an infinite destruction or Wrath to fear What would they do if the Divine Will were feeble and remiss and exacted no reverence to its Law and Pleasure It is the Height and Glory of GOD that he sets an infinite Rate upon Excellent Deeds and infinitely detests and abhors the Wicked Their last ends are not more distant then their first Beginnings in his Esteem
impossible that he by determining their Wills should make them the Authors of Righteous Actions which of all things in the World he most desired There is as much Difference between a Willing Act of the Soul it self and an Action forced on the Will determined by another as there is between a man that is dragged to the Altar whether he will or no and the man that comes with all his Heart with musick and Dancing to offer sacrifice There is Joy and Honour and Love in the one fear and constraint and shame in the other That GOD should not be able to deserve our Love unless he himself made us to Love him by violence is the Greatest Dishonour to him in the World Nor is it any Glory or Reputation for us who are such sorry Stewards that we cannot be entrusted with a little Liberty but we must needs abuse it GOD adventured the possibility of sinning into our hands which he infinitely hated that he might have the Possibility of Righteous Actions which he infinitely Loved Being a voluntary and free Agent he did without any Constraint Love and desire all that was most high and Supreamly Excellent of all Objects that are possible to be thought on his own Essence which is a Righteous Act is the Best and the Righteous Acts of Saints and Angels are the Highest and Best next that which Creatures could perform The very utmost Excellence of the most noble Created Beings consisted in Actions of piety freely wrought which GOD so Loved that for their sake alone he made Angels and Souls and all Worlds These Righteous Actions he so Loved that for their sake he prepared infinite Rewards and Punishments All the Business of his Laws and Obligations are these Righteous Actions That we might do these in a Righteous Manner he placed us in a mean Estate of Liberty and Tryal not like that of Liberty in Heaven where the Object will determine our Wills by its Amiableness but in the Liberty of Eden where we had absolute Power to do as we pleased and might determine our Wills our selves infinitely desiring and Delighting in the Righteous use of it hating and avoiding by infinite Cautions and Provisions all the unjust Actions that could spring from it If we Love Righteous Actions as he does and are holy as he is holy in all manner of Wisdome and Righteousness then shall we delight in all Righteous Actions as he doth shall Love Vertue and Wisdome as he doth and prefer the Works of Piety and Holiness above all the Miracles Crowns and Scepters in the World every Righteous and Holy Deed will be as pleasing to us as it is to him all Angels and Men will be as so many Trees of Righteousness bearing the fruit of Good Works on which we shall feast in Communion with GOD Or if our Righteous Souls be vexed as Lots Soul in Sodom was in seeing and hearing the unlawful Deeds of the wicked they shall be recreated and revived with the sight of GODS most Righteous Judgments and with the Beauty of his holy Ways by which he rectifies the Malignity of the Wicked overcomes the evil of their Deeds and turnes all the vices of men into his own Glory and ours in the Kingdome of Heaven The Delights of Wisdome and Righteousness and Holiness are suitable to their Nature as those of Goodness are to the nature of Goodness Which no man can enjoy but he that is qualified for them by the Principles of Goodness and Holiness implanted in his Nature For as he that has no Eys wanteth all the Pleasures of sight so he that has no Knowledge wanteth all the pleasures of Knowledge he that is void of Holiness is void of the Sence which Holiness inspires and he that is without Goodness must needs be without the Pleasures of Goodness for he cannot delight in the Goodness of GOD towards other Creatures To be Good to be Holy to be Righteous is freely to delight in Excellent Actions which unless we do of our own Accord no External Power whatsoever can make us Good or Holy or Righteous because no force of External Power can make us free whatever it is that invades our Liberty destroys it GOD therefore may be infinitely Holy and infinitely desire our Righteous Actions tho he doth not intermeddle with our Liberty but leaves us to our selves having no Reserve but his Justice to punish our ofences CHAP. XIII Of Justice in General and Particulars The Great Good it doth its Empires and Kingdoms a Token of the more retired Good it doth in the Soul It s several Kinds That GODS Punitive Justice Springs from his Goodness THO following the common Course of Moralists in our Distribution of Vertues we have seated Justice among the Cardinal Moral yet upon second Thoughts we find reason to reduce it to the number of Divine Vertues because upon a more neer and particular Inspection we find it to be one of the Perfections of GOD and under that notion shall discover its Excellence far more compleatly then if we did contemplate its Nature as it is limited and bounded among the Actions of Men. THE Universal Justice of Angels and Men regards all Moral Actions and Vertues whatever It is that Vertue by which we yield Obedience to all righteous and Holy Laws upon the Account of the Obligations that lye upon us for the Publick Welfare of the whole World Because we Love to do that which is Right and desire the fruition of Eternal Rewards There is much Wisdome and Goodness as well as Courage and Prudence necessary to the Exercise of this Vertue and as much need of Temperance in it as any For he that will be thus just must of necessity be Heroical in despising all Pleasure and Allurements that may soften his Spirit all fears and dangers that may discourage and divert him all inferior Obligations and Concernes that may intangle and ensnare him he must trample under foot all his Relations and friends and particular Affections so far as they incline him to partiality and sloth he must be endued with Great Wisdome to discern his End great Constancy to pursue it great Prudence to see into Temptations and Impediments and to lay hold on all Advantages and Means that may be improved he must have a Great Activity and Vigor in using them a Lively sence of his Obligations a transcendent Love to GOD and felicity a mighty Patience and Long-suffering because his Enemies are many his Condition low his Mark afar off his Business manifold his Life tho short in it self yet long to him his undertaking Weighty and his nature corrupted THEY otherwise define Justice to be that Vertue by which we render unto all their Due Which is of large Extent if the Apostles Commentary comes in for Explication For this Cause pay you Tribute also for they are GODS Ministers attending continually on this very thing Render therefore to all their Dues Tribute to whom Tribute is Due Custom to whom Custom Fear to
that though the disproportion between them and their Assurance or Hope or Desire seem infinite and the end which they aim at by their Magnanimity is judged impossible though their attempt appear a ridiculous madness to them to whom the Verities of Religion appear incredible yet they are no whit discouraged or disheartened at the matter but stoutly march on being animated by the alarum of such a Trumpet such a Drum as Magnanimity is His Faith is more Divine by conquering the discouragements of the World than if he met with no censure or opposition IF you would have the Character of a Magnanimous Soul he is the Son of eternal Power and the Friend of infinite Goodness a Temple of divine and heavenly Wisdom that is not imposed upon by the foul and ragged disguises of Nature but acquainted with her great Capacities and Principles more than commonly sensible of her interests and depths and desires He is one that has gone in unto Felicity and enjoyed her beauties and comes out again her perfect Lover and Champion a Man whose inward stature is miraculous and his Complexion so divine that he is King of as many Kingdoms as he will look on One that scorns the smutty way of enjoying things like a Slave because he delights in the Celestial way and the Image of GOD. He knows that all the World lies in Wickedness and admires not at all that things palpable and near and natural are unseen though most powerful and glorious because men are blind and stupid He pities poor vicious Kings that are oppressed with heavy Crowns of Vanity and Gold and admires how they can content themselves with such narrow Territories yet delights in their Regiment of the World and paies them the Honour that is due unto them The glorious Exaltation of good Kings he more abundantly extols because so many thousand Magnanimous Creatures are committed to their Trust and they that govern them understand their Value But he sees well enough that the Kings glory and true repose consists in the Catholick and eternal Kingdom As for himself he is come unto Mount Sion and to the City of the living GOD the Heavenly Jerusalem and to an innumerable Company of Angels to the General Assembly and Church of the First-born which are written in Heaven and to GOD the Judge of all and to the Spirits of Just men made perfect and to JESUS the Mediatour of the New Covenant And therefore receiving a Kingdom which cannot be moved he desires to serve GOD acceptably with reverence and godly fear And the truth is he can fear nothing else for GOD alone is a consuming fire He very well understands what the Apostle saith and dares believe him I cease not to give thanks for you making mention of you in my Prayers that the GOD of our Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledge of him the eyes of your Understanding being enlightened that ye may know what is the HOPE of his Calling and what the RICHES of the GLORY of his INHERITANCE in the Saints And what is the EXCEEDING GREATNESS of his POWER to us-ward who believe according to the WORKING of his Mighty Power which he wrought in Christ when he raised him from the dead and set him at his own RIGHT HAND in the HEAVENLY places far above all Principality and Power and Might and Dominion and every Name that is named not only in this WORLD but in that also which is to come And hath put ALL THINGS under his feet and he gave him to be HEAD over all Things to the CHURCH which is his BODY THE FULNESS OF HIM THAT FILLETH ALL IN ALL. Now to him that is able to do exceeding abundantly above all that we ask or think according to the Power that WORKETH in us Unto him be Glory in the Church by Christ Jesus throughout all AGES World without end Amen A great and a clear Soul knoweth that all these intimations must needs be true for it is an amazing Miracle that they should be otherwise Infinite Love and Eternal Blessedness are near allyed and that these should cease is contrary to all Nature in GOD in the Soul of Man in Heaven in Earth in the order of the Universe and contrary to all that VISIBLE GLORY which in the World appeareth CHAP. XXIX Of Modesty It s Nature It s Original Its Effects and Consequences MODESTY is a comely Grace in the Behaviour of a Man by which he piously dissembleth his own Perfections and blusheth at his Praises It springeth from a certain fear and sence of his Imperfection 'T is the shadow of Guilt and a beautiful cover of Original Corruption It is sometimes Natural and which is contrary to all other Vertues more truly vertuous for being so For then it is Simple Genuine and Real but studied Modesty is affected and artificial yet where Nature has not been so obliging as to give the endowment 't is not altogether to be condemned since it is agreeable to the best of our conditions in this World and supplies a defect in his Nature that is born without it IT is akin to Shame yet increases the honour of him that wears it it is the shade of Vertue yet makes it brighter It is a tincture of Humility visible in a vermilion and deeper die and the more natural and easie the more sweet and delightful IT charms the Envy of those that admire us and by seeming to extinguish our worth gives it a double beauty It reconciles a man to the Enemies of his Grace and Vertue and by a softness irresistible wins a Compassion in all Spectators It is a Vertue which by refusing the honour that is due unto it acquireth more a real Counterfeit and the only honest and true dissimulation It is an effeminate yet a laudable quality a spice of Cowardice more prevalent than Courage a Vertue by which we despise all meaner Honours while we are ambitiously carried to the highest Glory It seemeth inconsistent with Magnanimity yet is her youngest Sister IT hath not many Objects nor are its Aims apparent nor its Ends conspicuous It is the Mother of fine and delicate Resentments its strength consisteth in tenderness and fear He that is Magnanimous in one respect may be modest in another Praises and Commendations are the fuel of its Nature it feedeth upon them while it grows by rejecting them It delights in what it feareth and is full of discords but more full of harmonies It is pleased in its displeasure and alwaies fighteth with its own Repugnancies It is a Vertue mixt of Sence and Reason its region is in the Body more than in the Soul and in all its Spiritual motions it is attended with Corporeal impressions The Blood and Spirits dance in the Veins as if Nature were delighted with its own Confusions By captivating the favour of Men upon Earth it affecteth the very Angels in Heaven with much of pleasure It