chosen of many as it hath relation particularly to this Nation King Harold of Denmark who was the first planter of the Faith of Christ is his Countrey and a Prince whose eminent sanctity deserved the publike testimony of the Church by his admission into the Catalogue of the Saints This devout King in his old age was assayled by the Rebellion of his own Son called Swayn a desperate Enemy of Christianity yet it pleased God to give him Victory against his Father and to Crown the old King with Martyrdome in the Defence of Christs Cause and his own Right for he dyed of his wounds received in the Battel where his impious Son remained Conquerer and King But soon after Gods Vengeance rose up against this Patricide and expulsed him out of his Kingdom and in many changes of Fortune reduced him to take Refuge in England and Scotland for many years At last in many variations of his Unhappinesses it pleased God to change his heart and convert him to Christianity of which afterwards he became a great Champion and a Zealous and God imployed him here in ENGLAND to punish King Ethelred who though his person was not stained with his Mothers bloody hands yet he did rise to the Crown not by a Legitimate Descent in Blood but by an Execrable effusion of his elder Brothers through the wickedness of his Mother so as Swayn of Denmark dispossessed this King and soon after dyed invested of the Crown of England I thought this Example in the various Occurrences of it very apposite to this subject of declaring GODS mysterious Judgements His Justice Mercy and Longanimity which is the Attribute whereby we are so much relieved in all our provocations of his Vengeance These Examples may temper an hasty impatience to censure Causes by the Events and repress in us that Natural forwardness of judging with the JEWS those to be the greatest sinners on whom the Tower of S 〈…〉 doth chance to fall for we know our Saviors decision of such conclusions §. VI. The Conclusion Regulating all humors in this probation THere are many men of such a mould of earth as the stony ground in the Gospel who are quick in their conception of vertue and active in the first impressions of the right and justice of their party and so their actions are forward and eminent in fair seasonable weather but if the heat of disaster beat upon them for want of a wâ—ll-rooted constancy on the ground of true fortitude they shrink and wither as fast as they did shoot out at first when they first begin to be followers of vertue they should remember what our Savior said to his Disciples Blessed is he who shall not be scandalized at me for in the attendance on goodness in this world we shall often see it suffering and affronted They who will serve under the Militia of the King of kings must take the Covenant of Longanimity in which consists the best part of the honor of a Christian for as our great Master saith If you love but where you are beloved do not the Gentiles do as much so if you are zealous while you are prosperous every unworthy person hath this kinde of honor to shew for his nobility but when you are to endure the test of loving of Enemies that is humbly to embrace all advers accidents and to close with them to wrastle still rather then flye from the Lists where they are triumphing when as the Prophet says Strange lords have dominion over us this is the sincere tryal of honor even in morality in which this perilous perseverance it may be iâ— but a counsel of perfection but in cases of Divinity I am sure it is a precept as the Apostle saith in the name of our Master If any man draw back my soul shall have no pleasure in him Hence it is that as any defection from a good Cause is odious in Gods sight so too much solicitude and vehemency in relation to a quick issue out of our engagements look unhandsomly in Gods eyes for there is always a great shadowing of Self-love woven with this colour of our zeal to Justice in this impatient appetite of Success Our Savior Christ at his remove from his dearest familiars upon earth in a gentle reprehension to them in this point of earnestness hath left us an order for our dependance quietly upon the common course of his Providence without any inquisitive scruting into the times of such Events as the cause may promise For when they desired to know the time of his restoring their kingdom who were of his own house his answer was a kinde of soft increpation to them and a strong instruction to all times It is not your part to know the times nor the seasons which the Father hath put in his own power This is a prerogative our Soveraign communicates unto none but as he proceeded to comfort again those friends he had check'd we have our share in their compensation for he doth impart to us also his Holy Spirit which may assist and consolate us in the perplexities of all Times and Seasons Let us therefore by the residence of this Comforter with us endeavor to correct our Nature in her promptitude and hastiness in our distresses to make Gideons question to the Holy Spirit If the Lord be with us why are all these ills be fâ—ln us and to conclude Sure the Lord hath left us and delivered us up to our enemies Let us procure rather to make the answer of Eli to Sa 〈…〉 in acceptance of Gods Judgements It is the Lord let him do what seemeth good to him If we remain in this temper we may boldly say with King David The Lord will not be angry for ever he will judge the world in equity and the people in his truth therefore I will hope always and will yet praise him more and more Thus with the Psalmist keeping God at our right hand we shall not be moved or dejected by any sinister Events in a sincere Cause There is a far different superstition in the pertinacy of the Pharisees and the facility of some people for they in a shower of Miracles falling down upon them to anounce to them the time of the change of their Law still called for a Sign from Heaven to authorize that Doctrine and some people are so prone to change their Law as they call Natural Accidents that favor their dispositions Signs from Heaven to warrant their innovations As the first were said to have eyes and not to see so these last may be said to see without eyes for their imaginations seem to them so illuminate as the eye of their Reason is dazled when it looks against them Such fancies commonly love to cast in troubled waters and upon all successful draughts they do as the Prophet saith of them Sacrifice to their own net and offer incense to their drag worshipping in a maner their own Spirit which they have
nature and over-pay by good security of sincere secular joy what may seeme taken away in that adulterate species wherein our fancies use to accept the receites of our contentment For surely Devotion doth assigne the minde a rectified joy in the use of temporall goods instead of that vitious and counterfeit which our three enemies pretending to be our stewards bring into our fancy that is prone to take all whatsoever hath but the image of sensible pleasure without examining the substance which facility to be deceived the Prophet reproacheth in us saying We sell our selves for nothing Should a traveller passing through a forreign countrey finding the coyne of the place raised to an excessive value exchange into it all the good species of his own thinking to make gain by this traffique because the coyne is currant in his passage as soon as he were passed that dominion he would quickly repent his inconsiderate mistake This seemeth to be the familiar case of man who while he is in his transition and passage through this world findeth the temporalities thereof which are the currant species of the place cried up to such an over-value as he is perswaded to turne all his affections into that species of joy and at its issue out of this forreign region he findeth the irreparable losse he hath made by the debatement of his talents in this exchange And it is against this delusion not against all commerce with secular joy in our journey that Devotion issueth to us her inhibitions lest by this ill husbandry in their way when they come to account with their great Creditor they be reduced to give a worse answer then he who brought back his talent unimproved I shall therefore exhibite to our minds which must needs negotiate in their passage through this world the true Intrinsique value of those joyes uttered in the commerce with the creatures that taking none but such as are allowed in their last audict their traffique may bring home into their native countrey not their Bonds forfeited but rather Bils of exchange payable upon their Masters joy In answer then of the desire of having the truest happynesse of this life specially determined I declare that the felicity of this life consisteth in a constant rejoycing in truth This is the assertion of Saint Augustine and is easily verified to all rationall dispositions The first reply the world is like to make to this proposition is Pilates question What is truth to which I answer Truth is a perfect and edequate similitude or likenesse imprinted in our understanding of the nature of the thing we conceive So that when our conception is just equall to the being and property of the thing we conceive we are said to understand truth Wherefore the truth of knowing is as it were the mould cast off from the truth of being or the print of that seal and so the image of the true being of a thing is the figure of truth seated in our minds But this which may seem a fair impression of the nature of truth may perchance appear but a dark Character of the form of happynesse to my auditory unto whom indeed I do not intend to assigne onely the speculative notions of verities for the subject of their satisfactions but I will open farther this store of joy the rejoycing in truth and shew how it containeth the Prophets wine and milk which he offereth to all for fetching it From hence the contemplative life draweth that wine whereof King David saith My chalice inebriating how goodly is it and the active sucketh that milk which the Apostle saith is proper for their vocation which nourisheth their minds with more sensible delectation issuing from the true use and ordinate love of the creature And this is that I may not unpleasantly call the milk which these Gentiles love best to whom I present my breast The preference of the contemplative life before the active is inferred from this respect of affording a more clear and serene light for the perception of Supernatural verityes For contemplation is a fixure of the mind on the aspect and presents of truth and although this act of contemplating be purely Intellectuall yet the terme and end thereof rests in the affections as the possession of our pursuits induceth joy whereby this is demonstrated that the happynesse of the contemplative life consisteth in the rejoycing in truth This sensible delight in contemplation flowing from the Superior portion of the mind down upon the Inferior is a good Image of mans consummate Beatitude in Heaven where the glory of the body is derived from the excesse and redundancy of the joy and blessednesse flowing from the soul and in this order the delight imparted to our affections by contemplation fals from a superfluence of truth in our understanding And thus what may be said to be light in the Superior region of the Soul seemeth fire in the lower The first reporting to truth and the latter to joy which as it is a passion in our nature may be said to be more materiall then the other in the same degree as flame is lesse pure then the radiancy of the Sunne but the comparative degrees of purity between the acts of our Intellect and our affections are not our Theam Certaine it is that all the sensible delectation of the contemplative life streameth from the springs of Supernatural verities we will therefore stay no longer on the top of Mount Sinai which may seem all cloud to those that are below while the Moseses that are upon it find all splendor and clarity and may not unfitly be said to see the hinder parts of that verity in seeing the face whereof consists the consummate rejoycing Comming then down into the Camp of the active life it will be no hard task to prove the happinesse of that state likewise seated in the rejoycing in truth which hath so gratefull a savour even to our sensitive appetite as I may say none wish for quailes but they desire to tast this Manna in them I mean no body affecteth any sensible fruition but as it is under the form of a true good For as Saint Augustine reasoneth let any be asked whether he had rather joy in truth or in falsity and the answer will bear no doubt For although there be many would deceive others in their happinesse there are none would be deceived themselves in it there is such a signature of the light of the countenance of verity stamped upon the reason of man as his understanding can propose nothing to his affections as matter of joy but under the colour at least of truth So that the object of all our affections is true delight though the errour be never so great in the subject of our joy For no body can rejoyce under this notion of being deceived the instinct of man is such in order to truth as he must present that object to his Imagination even out of the
the earth is thine In this verity he rejoyced extracted out of all his transitory felicity And King Ezekias having his treasury and cabinets filled with all pretious stores might have rejoyced in the truth of those blessings without deriving from them vanity and presumption as much as he boasted of them to the Babylonians so much untruth he found in that felicity whereof he seemed to have forgot the changeable property and was quickly instructed by the Prophet in the insecurity of such goods whereby he discerned how he had rejoyced in the untruth of his temporal happines out of which he might have extracted matter of a true and sincere rejoycing for Gods Spirit attesteth to us that he doth not cast away the mighty whereas he himself is mighty All the attainders lying upon great and rich men in the Scripture are brought against such as rejoyce in the errours and deceits of temporall goods such as either sacrifice all their wealth to the Idols of their fancy or such as make an Idol of their wealth and offer up all their thoughts unto it The voluptuous or the avaritious are those that fall under the sentence of the Gospell and their crime is not what they possesse but what possesseth them when they doe not rejoyce in the truth of their goods but delight themselves in contriving errours and fallacies out of them and as the Apostle sayes Change the Truth of God into a lie So that the defectivenesse of their happinesse ariseth out of their degression from Truth and whence doth all the blessednesse which Christian faith annexeth to sufferance issue but from this spring of verity which streameth out that joy and exultation is proposed to us in the afflictions of this life How come the thorns of sufferance to beare grapes the wine whereof rejoyceth the heart while our senses are prickedct wounded with this spinous or thorny matter Surely this cordiall is made of the Spirit of Truth which may be extracted out of all the asperities of this life first by considering the true state of Humane Nature designed to sufferings not only by sentence but by Grace in order to the aversing us from the love of this world next by contemplating the truth of those glorious promises which are made to a virtuous correspondency with Gods Order in his disposure of his creature so that both the materiall goods and evills of this life afford no legitimate joy but what the mind beareth when she is teeming with Truth we may therefore resolve with King David that when Truth doth spring out of the earth righteousnesse shall looke downe from Heaven §. III. The fallacies of some Objections solved and rejoycing in Truth concluded for our reall Happinesse BUt now me thinkes having determined the happinesse of this life in the loving and rejoycing in Truth many that thinke themselves unhappy wonder at this conclusion and conceive me disproved by their defeatures perswading themselves to have beene alwayes suitors and lovers of Truth when the Truth is that they doe not first seeke verity for the object of their love but conclude they have found it in what they have placed their love Supposing their opinions of such joyes as they pursue to be sincere and solid truthes insomuch as I may well resolve such sonnes of men that They love vanity and seek after lies In that region of the world which I have travelled the most I may reflect to the inhabitaints of it one raigning error which may convince many of insincerity in their addresses to Truth for the ground of their happinesse this it is the trusting the infidelity of fortune to others for our owne felicity designing our stock out of the spoiles of our fellowes and in this course doe we not fixe the hopes of our happinesse upon what can never passe to us but by such an infidelity as must assure us we are in continual danger of a like dispossession this must needs be our case when the expectance of the unfaithfulnesse of fortune is made the assignment of our prosperity And yet we see how Courts are commonly divided into these two partyes of some that are Sacrificing to their owne nets and others that are fishing for such nets the first is the state of such as are valuing themselves for what they have taken the second of those who are working and casting out how to catch what the others have drawne and in this manner there are many who pretend to be lovers of Truth that make these fallacies the very ground of that web of happinesse they have in hand This is so preposterous a course for ingenious spirits in order to true felicity as surely there is much of a curse in this method and God warranteth my beliefe both by the Prophets and Apostles when speaking by the voyce of Esay to this case he saith They have chosen their owne wayes wherefore I also will chuse their delusions and by Saint Paul the holy Spirit saith Because they received not the love of Truth for this cause God sends them strong delusions that they should beleeve a lie Let the worlds darlings examine what they confide in for the security of their joyes and they will finde it is the Father of lies they trust for the truth of their felicity who being not able to diminsh the increated verity sets all his art to deface all created Truthes which worke in this region of the world I now treat of he designeth by such a course as he used with the Person of Truth it selfe when he was upon earth for he carryeth up our imagination to the highest point of esteeme he can raise it of earthly possessions from whence he exposeth to our fancies the glories and beauties of this world in deceitfull apparencies as if they were permanent and secured fruitions and our wills are commonly perswaded to bowe downe and reverence such false suggestions whereof the infidelity augmenteth by the degrees of our Devotion in that beliefe since the more we confide in their stability the more falshood doe we admit for our happinesse and thus are we abused in the possession of Truth while we affect all our delights under that notion by the subtilty of the great enemy of Truth we are as Saint Augustine saith elegantly brought to hate Truth by loving those things which we love only as we imagine them to be true for the impermanency of this worlds goods is odious to us which is the truth of their nature and we affect in them their assurance as a truth without which we would not love them and yet that opinion is a meere delusion This may satisfie many who account themselves unhappy by the mutations of fortune and the dispossessions of their secular commodities for they shall finde themselves unfortunate but in the same measure they misapprehended the true nature of such fruitions by as much as they over-loved them so much are they distressed by their losses so the
of humane nature in her own current and in the other a draught of that constancy may be superinduced upon it by this intervention of grace which is attracted naturally by the aspirations of prayer according to what the Psalmist tells us I opened my mouth and I drew in thy Spirit I may therefore hope to have acquitted my self of such direction as was requisite for attaining the possession of that truth wherin I had constituted happinesse and my way is so accessible it lies as neer every one as their own wil which is affirmed by the holy Spirit saying Open thy mouth and I will fill it This considered I may expect the perswading some at Court to be suitors to God for Devotion concurrently with all their other suites since in all the fortunes they can make they cannot unmake fortune For the variable temper of humane felicities is not to corrected and fixed Since they cannot then stay what is transitory let them attend to arrest that which is fixable which is a good degree of peaceable acquiescence of spirit in all transitory events and as no temporalities can conferre this spirit so no contingencies can sequester it for it is the spirit of Truth that stayes our minde which partly is composed of the knowledge and expectance of alternative variations in temporalities and hence it is that in all adverse changes this spirit is rather in action and practice of his owne constant nature then in suffering or passion with the fraile nature of temporall mutations Let me then intreat all those who neede not be pressed to muster themselves at Saint Pauls summons of Rejoyce alwayes to remember that this treasure is the pay and stipend of his discipline of pray without ceasing and give thankes in every thing for this is the will of God Whereby we may make all the severall conveyances of Gods providences new deeds of joy to us when our rejoycing is seated upon his will and thus our happinesse that cannot stand still upon the fixure of our fortunes may be firme upon the confixure of our wills to that immoveable one that changes all things Without any vicissitude or shadow of change in it selfe The ninth Treatise Of the Condition of Courts Princes and Courtiers Divided into three Sect. §. I. The best Notion of Courts proposed IN the Law of Moses all the Rites and Ceremonies were not only declaratory formes of the present Religion but significative figures of a future state and howsoever most of the vulgar looked no farther then the glosse and lustre of the exterior vaile which was the beauty and decency of the forme and order that affected them yet the nobler sort passed their sight through that vaile and fixed it upon the signification and mysterie it selfe and thereby had not only their eye of sense delighted but that of their understanding enlightned by these objects In reference whereunto I may hope not improperly to apply these considerations to the Courts of Princes since all the exteriour state of Ceremony and Reverence being truly conceived is significative as referr'd to the images of God and thus all the distinguished ranks of honour which compose the formall order of Courts are figures of those different degrees of Ministers which attend their Originall the King of Kings and in this order the Glory and Majesty which exteriorly in all sorts resideth about the persons of Princes may be fitly understood to represent in such shaddowes as these materialities can make the celestiall magnificence of the King of Heaven so that one who will interpret religiously the Ceremonies of Princes Courts may say all things befall them in figures But certaine it is there are many in Courts who determine and center their thoughts upon the fronts and out-sides of these mansions which are honour riches pleasure and raise all their Devotions to the place upon those objects and such are truly the meaner sort of Courtiers though they be greatest in the measure of the world and there are some of the other party who penetrate into the religious sense of these exteriour figures and derive from them spirituall conceptions and appetities concluding by these glories which are but the shaddowes of those they signifie that the substance it self must needs be above what eye hath seene or eare heard or hath entred into the heart of Man and so by this view are quickned in their ambition towards those originall honours and these are the nobility of Courts though they be never so inferiour in office Of these two kindes of Courtiers is verified The first shall be last and the last first And likewise of the first sort we may say as the Apostle saith of the Law the Letter kils If the litterall sense of the faire text of this worlds glories take up and fix their mindes and of the latter sort the spirit quickens when out of these specious objects they extract a spirituall sense which excites in them a celestiall aspiring and emulation Such a figurative conception Saint Fulgentius framed out of these images when he was asked whether the beauty and Majesty of Rome did not worke upon his affections he answered If terrestriall Rome be so beautifull how glorious must be celestiall Jerusalem His minde was so little taken or retarded on her way as she stayd not at all in the outward Court of the Gentiles but passed on as in her way through it to the Holy of Holies and by this method who attend the offices of their mindes upon earth and waite not upon the places of their bodies concluding that they are but strangers and passengers through these courts and Fellow-citizens of the Saints and Domestikes of God make excellent use of all the lustrous and polished glories of the place for instead of looking on them as flattering glasses and mirrours which reflect only the materiall beauty of the earth they make opticke glasses of them through which they do the easilier take the height of the celestiall glories and surely the sight of our minde is much helped by such materiall instruments in the speculation of spiritualities by reason that in this her prison all the intelligence of our minde with immaterialities passeth as I may say through her keepers hands which are her senses that can carry nothing but corporeall images to her and therefore we see the Apostle Saint John drawes the image of the court of heaven in such colours as are most visible and most affecting in the Courts of the earth whereby to raise our imaginations upon these steps which they can tread upon to some proportionate conception of such fruitions as are truly all spirituall and Intellectuall And under this notion all the lusters and splendors of Courts being understood as figures of the sublimer and purer state of the Kingdome of heaven are convenient ascents for our weak apprehensions to rise up to the love and estimation of these spirituall objects for the same affections which move us so
the solaces of the appetitive part of the Soul that is the seat of the Affections which though they are not always equally feasted with delectation yet are they for the most part entertained with a competent measure of gladness and exhileration and sometimes are recreated with an extraordinary jucundity in such a maner as the Prophet Elisha's trenches were filled with water without any appearance of wind or rain to produce this effect that is to say the inferior part of the Soul feeleth a sensible delight and refreshment without any inordinate emotion or alteration of those sensitive powers wherein this delight is excited insomuch as they finde the sweet effects of these two Affections both Love and Joy the first rising not from the wind of passion and the other not being instilled by the rain of any material fruition and thus the delights of these two Affections from to be in such mindes as they are in Angels and Souls separate from Bodies to wit as they are acts of the Will not alterations of the sensitive appetite How blessed is the state of such Souls when even the sensitive power of their Minde seemeth to operate as if their Spirits were totally abstracted or their Natures were Angelical and therefore may not improperly be said to measure this world with such a golden Reed as the Angel in the Revelation did the heavenly City that Saint John saith was the measure of a Man which is of an Angel for this squaring of their affections by the rule of pure Charity rendreth them in a great measure proportionate to the same Angelical operations And in this admirable maner doth the hand of their Maker square and model such choyce Souls to fit and adjust them for the filling up the vacant rooms of Angels according to the design of him who hath said They shall be like the Angels of God iâ— Heaven Having conjoyned this sensitive portion unto the the rational we have exhibited this Contemplative stare in that accomplished beatitude this life admitteth And surely the Soul of Man in this mortal state doth as naturally cover the adjunction of this delectable part in her affections unto the other illuminated portion of her intellect as a Soul though glorified doth the addition of her Body And as by this last accession the Soul doth not augment her beatitude by way of intersion or exaltation but onely in point of extension and amplitude so doth the addition of this delight of the affections rather inlarge and dilate the blessedness of this state of Contemplation then elevate or heighten the vertue of the Soul in that condition the felicity whereof I may will leave sealed with this Signet of the Holy Spirit This is the gift of God and the possessor thereof shall not much remember the days of his life because God answereth him in the joy of his heart After this edition of the high Prerogatives of the true Contemplative life lest any one should conceive the inferior Vocations any way discredited I will present all the several stations of this world with this Consolation and Instruction of Saint Paul As God hath distributed to every one as the Lord hath called every one so let him walk For although the ear have not an absolute dignity equal with the eye yet in the dignity of proportions there is an equality between them Wherefore I will offer this excellent Conclusion of Saint Austine to all the engaged conditions of this world The love of Truth desireth a holy vacancy the pressure of Charity imposeth just occupations which charge if it be not laid on by some charitable obligation the best is to attend unto the perception and contemplation of Truth but in case of our being entred into a lawful Engagement that is to be born for the necessity of Charity but yet not so as the delectation of Verity be totally deserted lest that Religious Sâ—avity being substracted we â—e the easilier oppressed by thâ— other secular necessity This Advice may serve for a convenient direction to all such as are drawing in the yoke of any secular Engagement or are loose in the state of a tree Election of entring into this sweet yoke of Christ drawing in the Chariot of Contemplation Being now arrived at the farthest point of the Horizon of this state of Grace we cannot pass forward without entring upon the other Haemisphere of the state of Glory which I hope God will enable me to exhibite unto you in the other part of this Map I first designed which I will leave now divided by this Aequator severing the two halfs of that Spiritual Globe whereof I had first intended to give you an intire Edition But finding in the other part many Spiritual Positions according to the old Doctrine of the Suns moving and the Earths being fixed which Maximes would not well agree with the new Mathematical Discovery of the Earths moving and cotation I have thought better to publish at first this uncontroverted part of my Work and reserve the other till a farther decision of this question And since the whole Work was designed as a Sacrifice of a Leper in order to his cleansing the purgation being yet very imperfect I may not unfitly say That this is one of the Sparrows which I humbly offer up upon the running waters of a penitent Soul and promise That the other shall be let flye into the world hereafter when God shall be pleased farther to advance the emundation for the accelerating whereof I humbly request all their Prayers who shall be so benign as to conceive they owe me any thing for this Part or shall make any account of my owing them the other And I may fitly end this Semicircle of my Pen with the best half of Saint Pauls valediction to the Romans Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the Spirit that ye strive together with me in your prayers to God for me that the oblation of my service may become acceptable in Jerusalem to the Saints Now the God of peace be with you all Amen Sicut portavimus imaginem terreni portimus imaginem coelestis 1 Cor. 15. 49. Nam prudentia carnis mors est prudentia spiritus vita pax Rom. 8. 6. FINIS Imprimatur NA BRENT Junii 12. 1647. An Alphabetical TABLE OF The most remarkable Points of Instruction in these TREATISES A AFfections planted in our sensitive nature for good use page 37. section 4. Advantages of conformity to vertue in our sensitive part of the minde p. 38. sect 2. Ambition consistent with Devotion p. 42. s 4. Ambitions ordinary acceptation p. 43. Advantages to be made of love to enemies p. 284. s 3. Advices for the best method of reading p. 355. Advantages which true contemplators have above other sorts of pious lives p. 387. B BEauty may be honored without offence to Piety p. 39. sect 2. Beauty's prerogatives allowed p. 39. s 3. Beauty