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and filled up all their capacity, there is still an immensity of it left without, which cannot enter in for want of room to receive it, and therefore must be apprehended after some other strange and more mysterious manner, namely, by their being plunged into it, and swallowed up or lost in it. To conclude, the Deity is indeed incomprehensible to our finite and imperfect understandings, but not inconceivable; and therefore there is no ground at all for this atheistic pretence to make it a non-entity.

[Difficulty of Convincing Interested Unbelievers.]

As for the last chapter, though it promise only a confutation of all the Atheistic grounds, yet we do therein also demonstrate the absolute impossibility of all Atheism, and the actual existence of a God. We say demonstrate, not a priori, which is impossible and contradictious, but, by necessary inference, from principles altogether undeniable. For we can by no means grant to the Atheists that there is more than a probable persuasion or opinion to be had of the existence of a God, without any certain knowledge or science. Nevertheless, it will not follow from hence that whosoever shall read these demonstrations of ours, and understand all the words of them, must therefore of necessity be presently convinced, whether he will or no, and put out of all manner of doubt and hesitancy concerning the existence of a God. For we believe that to be true which some have affirmed, that were there any interest of life, any concernment of appetite and passion, against the truth of geometrical theorems themselves, as of a triangle having three angles equal to two right, whereby men's judgments may be clouded and bribed, notwithstanding all the demonstrations of them, many would remain at least sceptical about them.

[Creation.]

Because it is undeniably certain, concerning ourselves, and all imperfect beings, that none of these can create any new substance, men are apt to measure all things by their own scantling, and to suppose it universally impossible for any power whatever thus to create. But since it is certain that imperfect beings can themselves produce some things out of nothing pre-existing, as new cogitations, new local motion, and new modifications of things corporeal, it is surely reasonable to think that an absolutely perfect Being can do something more, that is, create new substances, or give them their whole being. And it may well be thought as easy for God, or an Omnipotent Being, to make a whole world, matter and all, as it is for us to create a thought or to move a finger, or for the sun to send out rays, or a candle light; or, lastly, for an opaque body to produce an image of itself in a glass or water, or to project a shadow; all these imperfect things being but the energies, rays, images, or shadows of the Deity. For a substance to be made out of nothing by God, or a Being infinitely perfect, is not for it to be made out of nothing in the impossible sense, because it comes from Him who is all. Nor can it be said to be impossible for anything whatever to be made by that which hath not only infinitely greater perfection, but also infinite active power. It is indeed true, that infinite power itself cannot do things in their own nature impossible; and, therefore, those who deny creation, ought to prove, that it is absolutely impossible for a substance, though not for an accident or modification, to be brought from non-existence into being. But nothing is in itself impossible which does not imply contradiction; and though it be a contradiction to be and not to be at the same time, there is surely no contradiction in conceiving an imperfect being, which before was not, afterwards to be.

DR RICHARD CUMBERLAND.

DR RICHARD CUMBERLAND (1632-1718), another learned and amiable divine of the church of England, was raised by King William to the see of Peterborough in 1688. He had previously published, in 1672, a Latin work, De Legibus Natura Disquisitio Philosophica, &c.; or, A Philosophical Inquiry into the Laws of Nature; in which their form, order, promulgation, and obligation, are investigated from the nature of things; and in which, also, the philosophical principles of Hobbes, moral as well as civil, are considered and refuted.' This modest and erudite, but verbose production (of which two English translations have appeared), contains many sound and at that time novel views on moral science, along with others of very doubtful soundness. The laws of nature he deduces from the results of human conduct, regarding that to be commanded by God which conduces to the happiness of man. He wrote also a learned Essay towards the Recovery of the Jewish Weights and Measures, comprehending their Monies, and a translation of Sanchoniatho's Phanician History. In the performance of his episcopal duties he displayed a rare degree of activity, moderation, and benevolence. When expostulated with by his friends on account of the great labour which he underwent, he replied, I will do my duty as long as I can; a man had better wear out than rust out.' He lived, however, to the advanced age of eighty-six, in the enjoyment of such mental vigour, that he successfully studied the Coptic language only three years before his death.

[The Tabernacle and Temple of the Jews.]

The fit measures of the tabernacle and temple, to the uses of the whole nation of the Jews, demonstrate God's early care to settle his people Israel, in the form of one entire national church, under Moses, Aaron, and the other priests, who were general officers for all Israel. The church in the wilderness, mentioned by Saint Stephen (Acts vii. 38), was thus national, and is the first collective body of men called a church in the Scripture language, by a man full of the evangelical spirit.

Synagogues for particular neighbourhoods' convenience, in the public exercise of religion, were introduced long after, by the pious prudence of the national governors of the Jewish church and state, and accordingly were all subordinate to them. It is to be observed, also, that this limited place for public national worship was within their own nation, in the midst of their camp in the wilderness, in their own land in Canaan. No recourse from it to a foreign church by appeals, but all differences finally decided within their own nation, and therein all, even Aaron, although the high priest, and elder brother to Moses, yet was subject to Moses, who was king in Jesurun. By these means all schismatical setting up of one altar against another was prevented; national communion in solemn and decent piety, with perfect charity, was promoted; which being no shadows, but the most substantial concerns of religion, are to be preserved in the gospel times.

Hereby is more evidently proved the magnificence, symmetry, and beauty that was in the structure of the temple; and the liberal maintenance which God provided for the Levites his ministers. For if the cubit by me proposed determine the area both of the temple and of the priests' suburbs (as the Scripture sets them both out by cubits), they must be much longer; and if they were set out by so many shorter cubits (suppose cubits of 18 inches), in such proportion as the squares of these different cubits bear to each other, by the 19th and 20th proposition of

Euclid's 6th book. But the square of these different cubits are in foot measure, which is here more convenient, as 3, 82 to 2, 25; the bigger of which is near half as much more as the less. Therefore the areas of the temple, and of the priests' suburbs, are, according to my measure, near half as big again as they would be if determined by that shorter cubit.

Such greatness of the temple Solomon intimates to the king of Tyre to be requisite, as best suiting with the greatness of God (2 Chronicles ii. 5). This reason, alleged by Solomon to a heathen, must be of moral or natural, and therefore perpetual force, continuing to evangelical times; and therefore intimating to us, that even now magnificent and stately buildings are useful means to signify what great and honourable thoughts we have of God, and design to promote in those that come to the places of his public worship. And from God's liberal provision of land in the Levites' suburbs, besides other advantages, we are taught by Saint Paul, that even so those that preach the gospel should live of the gospel (1 Cor. ix. 14).

The fitness, safety, and honour of keeping to the use of such indifferent things, as have been determined by law or custom, is clearly proved by the constancy of Israel's using those measures (although others might be assigned as the Greek or Roman measures, to serve the same ends) from the time of Moses, and probably before, to the captivity and after. And this, notwithstanding they were used by the Egyptians and Canaanites, which altered not their nature in the least. And this instance proves undeniably that such indifferent practices, as the use of the measures, may be highly useful to the greatest moral duties, the public honour of God, and the preservation of justice among them.

The church of England has at no period produced so many great divines as during that to which our attention is at present directed. Barrow, Tillotson, Stillingfleet, Sherlock, and South, who flourished during this era, were not only eminent preachers in their day, but have since continued to stand in the very first rank of excellence as writers on theology.

DR ISAAC BARROW.

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was subsequently appointed one of the royal chap lains; and in 1672 was nominated to the mastership of Trinity college by the king, who observed on the occasion, that he had bestowed it on the best scholar in England.' To complete his honours, he was, in 1675, chosen vice-chancellor of the university; but this final appointment he survived only two years, having been cut off by fever in 1677, at the age of forty-six. Dr Barrow was distinguished by scrupu lous integrity of character, with great candour, modesty, disinterestedness, and mental serenity. His manners and external aspect were more those of a student than of a man of the world; and he took no pains to improve his looks by attention to dress. On an occasion when he preached before a London audience who did not know him, his appear ance on mounting the pulpit made so unfavourable an impression, that nearly the whole congregation immediately left the church. He never was married.

DR ISAAC BARROW, the son of a linen-draper of London, was born in 1630, and at school was more remarkable for a love of fighting than for attention to his books. He studied at Cambridge for the church; but perceiving, at the time of the commonwealth, that the ascendency of theological and political opinions different from his own gave him little chance of preferment, he turned his views to the medical profession, and engaged in the study of anatomy, botany, and chemistry. After some time, however, he resumed his theological pursuits, devoting also much attention to mathematics and astronomy. In 1655, having been disappointed in his hopes of obtaining the Greek professorship at Cambridge, he went abroad for several years, during which he visited France, Italy, Smyrna, Constantinople, Germany, and Holland. At the Turkish capital, where he spent twelve months, he studied with great delight the works of St Chrysostom, which were composed in that city. Barrow returned to England in 1659, and in the following year obtained, without opposition, the professorship for which he had formerly been a candidate; to which appointment was added, in 1662, that of professor of geometry in Gresham college, London. Both these he resigned in 1663, on becoming Lucasian professor of mathematics in Cambridge university. After filling the last of these offices with great ability for six years, towards the end of which he published a p. 45.

Of his powers and attainments as a mathematician (in which capacity he is accounted inferior to Sir Isaac Newton alone), Barrow has left evidence in a variety of treatises, nearly all of which are in the Latin tongue. It is, however, by his theological works that he is more generally known to the public. These, consisting of sermons-expositions of the Creed, the Lord's prayer, the Decalogue, and the Doctrine of the Sacraments-and treatises on the pope's supremacy and the unity of the church-were published in three folio volumes a few years after his death. His sermons continue in high estimation for depth and copiousness of thought, and nervous though unpolished eloquence. As a writer,' says Mr Stewart, he is equally distinguished by the re dundancy of his matter, and by the pregnant brevity of his expression; but what more peculiarly charac terises his manner, is a certain air of powerful and of conscious facility in the execution of whatever he undertakes. Whether the subject be mathematical metaphysical, or theological, he seems always to bring to it a mind which feels itself superior to the occasion; and which, in contending with the greatest difficulties, "puts forth but half its strength." He *First Preliminary Dissertation to Encyclopædia Britannica

composed with such care, that in general it was not till he had transcribed his sermons three or four times, that their language satisfied him. The length of his discourses was unusually great, seldom less than an hour and a-half being occupied in the delivery. It is recorded, that having occasion to preach a charity sermon before the lord mayor and aldermen of London, he spoke for three hours and ahalf; and that when asked, on coming down from the pulpit, whether he was not tired, he replied, 'Yes, indeed, I began to be weary with standing so long. The influence of the intellectual fertility which this anecdote strikingly illustrates, is seen in the composition of his sermons; for the copiousness of his thoughts seems to overpower him in giving them expression, and in this way is apt to render his sentences parenthetical and involved. Barrow's style is less poetical than that of Jeremy Taylor.

[The Excellency of the Christian Religion.]

deeds. It commands us to be quiet in our stations, diligent in our callings, true in our words, upright in our dealings, observant of our relations, obedient and respectful to our superiors, meek and gentle to our inferiors, modest and lowly, ingenuous and condescending in our conversation, candid in our censures, and innocent, inoffensive, and obliging in our behaviour towards all persons. It enjoins us to root out of our hearts all envy and malice, all pride and haughtiness; to restrain our tongues from all slander, detraction, reviling, bitter and harsh language; not to injure, hurt, or needlessly trouble our neighbour. It engages us to prefer the public good before our own opinion, humour, advantage, or convenience. And would men observe and practise what this excellent doctrine teaches, how sociable, secure, and pleasant a life we might lead! what a paradise would this world then become, in comparison to what it now is?

If we further survey the laws and directions of our religion, with regard to the management of our souls and bodies, we shall also find that nothing could be Another peculiar excellency of our religion is, devised more worthy of us, more agreeable to reason, that it prescribes an accurate rule of life, most agree- or more productive of our welfare. It obliges us to able to reason and to our nature, most conducive to preserve unto our reason its natural prerogative and our welfare and content, tending to procure each man's due empire; not to suffer the brutish part to usurp private good, and to promote the public benefit of all, and domineer over us; not to be enslaved to bodily by the strict observance whereof we bring our human temper, or deluded by vain fancy, to commit that nature to a resemblance of the divine; and we shall which is unworthy of, or mischievous to us. It enjoins also thereby obtain God's favour, oblige and benefit us to have sober and moderate thoughts concerning men, and procure to ourselves the conveniences of a ourselves, suitable to our total dependence on God, to sober life, and the pleasure of a good conscience. For our natural meanness, weakness, and sinful inclinaif we examine the precepts which respect our duty to tions; and that we should not be puffed up with selfGod, what can be more just, pleasant, or beneficial to conceit, or vain confidence in our wealth, honour, and us, than are those duties of piety which our religion prosperity. It directs us to compose our minds into enjoins? What is more fit and reasonable, than that a calm, serene, and cheerful state; that we should not we should most highly esteem and honour him, who is easily be moved with anger, distracted with care or most excellent? that we should bear the sincerest affec- trouble, nor disturbed with any accident; but that tion for him, who is perfect goodness himself, and most we should learn to be content in every condition, and beneficial to us that we should have the most awful patiently bear all events that may happen to us. It dread of him, that is infinitely powerful, holy, and commands us to restrain our appetites, to be temperate just that we should be very grateful to him, from in our enjoyments; to abstain from all irregular pleawhom we received our being, with all the comforts and sures which may corrupt our minds, impair our health, conveniences of it? that we should entirely trust and lessen our estate, stain our good name, or prejudice hope in him, who can and will do whatever we may our repose. It doth not prohibit us the use of any in reason expect from his goodness, nor can he ever creature that is innocent, convenient, or delightful; fail to perform his promises? that we should render but indulgeth us a prudent and sober use of them, so all due obedience to him, whose children, servants, as we are thankful to God, whose goodness bestows and subjects we are? Can there be a higher privilege them. It orders us to sequester our minds from the than to have liberty of access to him, who will favour- fading glories, unstable possessions, and vanishing deably hear, and is fully able to supply our wants? Can lights of this world; things which are unworthy the we desire to receive benefits on easier terms than the attention and affection of an immortal spirit; and asking for them? Can a more gentle satisfaction for that we should fix our thoughts, desires, and endeaour offences be required than confessing of them, re- vours on heavenly and spiritual objects, which are pentance, and strong resolutions to amend them? The infinitely pure, stable, and durable; not to love the practice of such a piety, of a service so reasonable, world and the things therein, but to cast all our care cannot but be of vast advantage to us, as it procures on God's providence; not to trust in uncertain riches, peace of conscience, a comfortable hope, a freedom but to have our treasure, our heart, hope, and converfrom all terrors and scruples of mind, from all tor-sation in heaven. And as our religion delivers a most menting cares and anxieties.

And if we consider the precepts by which our religion regulates our carriage and behaviour towards our neighbours and brethren, what can be imagined so good and useful as those which the gospel affords? It enjoins us sincerely and tenderly to love one another; earnestly to desire and delight in each other's good; heartily to sympathise with all the evils and sorrows of our brethren, readily affording them all the help and comfort we are able; willingly to part with our substance, ease, and pleasure, for their benefit and relief; not confining this our charity to particular friends and relations, but, in conformity to the boundless goodness of Almighty God, extending it to all. It requires us mutually to bear with one another's infirmities, mildly to resent and freely remit all injuries; retaining no grudge, nor executing no revenge, but requiting our enemies with good wishes and good

excellent and perfect rule of life, so it chiefly requires from us a rational and spiritual service. The ritual observances it enjoins are in number few, in nature easy to perform, also very reasonable, decent, and useful; apt to instruct us in, and excite us to the practice of our duty. And our religion hath this farther peculiar advantage, that it sets before us a living copy of good practice. Example yields the most compendious instruction, the most efficacious incitement to action; and never was there any example so perfect in itself, so fit for our imitation, as that of our blessed Saviour; intended by him to conduct us through all the parts of duty, especially in those most high and difficult ones, that of charity, self-denial, humility, and patience. His practice was suited to all degrees and capacities of men, and so tempered, that persons of all callings might easily follow him in the paths of righteousness, in the performance of all substantial duties towards

God and man. It is also an example attended with the greatest obligations and inducements to follow it, whether we consider the great excellency and dignity of the person (who was the most holy Son of God), or our manifold relations to him, being our lord and master, our best friend and most gracious redeemer; or the inestimable benefits we have received from him, even redemption from extreme misery, and being put into a capacity of the most perfect happiness; all which are so many potent arguments engaging us to imitate him.

Again, our religion doth not only fully acquaint us with our duty, but, which is another peculiar virtue thereof, it builds the same on the most solid foundation. Indeed, ancient philosophers have highly commended virtue, and earnestly recommended the practice of it; but the grounds on which they laid its praise, and the arguments used to enforce its practice, were very weak; also the principles from whence it was deduced, and the ends they proposed, were poor and mean, if compared with ours. But the Christian doctrine recommends goodness to us not only as agreeable to man's imperfect and fallible reason, but as conformable to the perfect goodness, infallible wisdom, and most holy will of God; and which is enjoined us by this unquestionable authority, as our indispensable duty, and the only way to happiness. The principles from whence it directs our actions are love, reverence, and gratitude to God, good-will to men, and a due regard to our own welfare. The ends which it prescribes are God's honour and the salvation of men; it excites us to the practice of virtue, by reminding us that we shall thereby resemble the supreme goodness, express our gratitude to our great benefactor, discharge our duty to our almighty lord and king; that we shall thereby avoid the wrath and displeasure of God, and certainly obtain his favour, mercy, and every blessing necessary for us; that we shall escape not only the terrors of conscience here, but future endless misery and torment; that we shall procure not only present comfort and peace of mind, but acquire crowns of everlasting glory and bliss. These are the firmest grounds on which virtue can subsist, and the most effectual motives to the embracing of it.

Another peculiar advantage of Christianity, and which no other law or doctrine could ever pretend to, is, that as it clearly teaches and strongly persuades us to so excellent a way of life, so it sufficiently enables us to practise it; without which, such is the frailty of our nature, that all instruction, exhortation, and encouragement would little avail. The Christian law is no dead letter, but hath a quickening spirit attending it. It sounds the ear and strikes the heart of him who sincerely embraces it. To all good men it is a sure guide, and safety from all evil. If our minds are dark or doubtful, it directs us to a faithful oracle, where we may receive counsel and information; if our passions and appetites are unruly and outrageous, if temptations are violent and threaten to overbear us, it leads us to a full magazine, where we may supply ourselves with all proper arms to withstand and subdue them. If our condition is disconsolate or desperate, here we may apply for relief and assistance; for on our earnest seeking and asking, it offers us the wisdom and power of God himself to direct, assist, support, and comfort us in all exigencies. To them who with due fervency and constancy ask it, God hath promised in the gospel to 'grant his Holy Spirit' to direct them in their ways, to admonish them of their duty, to strengthen them in obedience, to secure them from temptations, to support them in affliction. As this is peculiar to our religion, so it is of considerable advantage. For what would the more perfect rule signify, without power to observe, and knowledge to discern it? and how can a creature so ignorant, impotent, and inconstant as man, who is so easily

deluded by false appearances, and transported with disorderly passions, know how to conduct himself, without some guide and assistance; or how to prosecute what is good for him, especially in cases of intricacy and difficulty! how can such an one continue in a good state, or recover himself from a bad one, or attain any virtuous habit, did he not apprehend such a friendly power ready on all occasions to guard and defend him? It is this consideration only that can nourish our hope, excite our courage, and quicken our endeavours in religious practice, as it assures us that there is no duty so hard, which, by God's grace, we may not perform, and no enemy so mighty, which, by his help, we cannot conquer; for though we are not able to do anything of ourselves, yet we can do all things by Christ that strengthens us.'

Our religion doth further declare, that God is not only reconcilable, but desirous to be our friend, making overtures of grace to us, and offering a full pardon for all crimes we have committed. It assures us, that if we are careful to amend, God will not be extreme to mark what is done amiss; that by our infirmity we often fall, yet by our repentance we may rise again; that our endeavours to please God, though | imperfect and defective, yet if serious and sincere, will be accepted by him. This is the tenor of that great covenant between heaven and earth, which the Son of God procured by his intercession, purchased by his wonderful patience and meritorious obedience, ratified and sealed by his blood, published to mankind, and confirmed the truth thereof by many wonderful miracles. Thus is our religion an inestimable benefit and unspeakable comfort to all who sincerely embrace and firmly adhere to it; because it gives ease to their conscience, and encourages them in the practice of their duty.

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The last advantage I shall mention, peculiar to the Christian doctrine, is the style and manner of its speech, which is properly accommodated to the capa city of all persons, and worthy the majesty and sincerity of divine truth. It expresseth itself plainly | and simply, without any affectation or artifice, stentation of wit or eloquence. It speaks with an impeリ rious awful confidence, in the strain of a king; its words carrying with them authority and power divine, commanding attention, assent, and obedience; as this!! you are to believe, this you are to do, on pain of our high displeasure, and at your utmost peril, for even your life and salvation depend thereon. Such is the style and tenor of the Scripture, such as plainly be comes the sovereign Lord of all to use, when he is pleased to proclaim his mind and will to us his creatures.

As God is in himself invisible, and that we could not bear the lustre and glory of his immediate presence, if ever he would convincingly signify his will and pleasure to us, it must be by effects of his incon municable power, by works extraordinary and supernatural; and innumerable such hath God afforded in favour and countenance of our religion; as his clearly predicting the future revelation of this doctrine, by express voices and manifest apparitions from heaven; | by frequently suspending the course of natural causes by remarkable instances of providence; by internal attestations on the minds and consciences of men; by such wonderful means doth God demonstrate that the Christian religion came from him; an advantage pe culiar to it, and such as no other institution, except that of the Jews, which was a prelude to it, could ever reasonably pretend to. I hope these considers tions will be sufficient to vindicate our religion from all aspersions cast on it by inconsiderate, vain, and dissolute persons, as also to confirm us in the esteem, and excite us to the practice thereof.

And if men of wit would lay aside their prejudices, reason would compel them to confess, that the heavenly

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doctrines and laws of Christ, established by innumerable miracles, his completely holy and pure life, his meekness, charity, and entire submission to the will of God, in his death, and his wonderful resurrection from the state of the dead, are most unquestionable evidences of the divinity of his person, of the truth of his gospel, and of the obligation that lies upon us thankfully to accept him for our Redeemer and Saviour, on the gracious terms he has proposed. To love God with all our souls, who is the maker of our beings, and to love our neighbours as ourselves, who bear his image, as they are the sum and substance of the Christian religion, so are they duties fitted to our nature, and most agreeable to our reason. And, therefore, as the obtaining the love, favour, and kindness of God should be the chief and ruling principle in our hearts, the first thing in our consideration, as what ought to govern all the purposes and actions of our lives; so we cannot possibly have more powerful motives to goodness, righteousness, justice, equity, meekness, humility, temperance, and chastity, or greater dissuasives and discouragement from all kinds of sin, than what the Holy Scriptures afford us. If we will fear and reverence God, love our enemies who despitefully use us, and do good in all our capacities, we are promised that our reward shall be very great; that we shall be the children of the Most High, that we shall be inhabitants of the everlasting kingdom of heaven, where there is laid up for us a crown of righteousness, of life, and glory.

[What is Wit?]

hension, a special felicity of invention, a vivacity of spirit and reach of wit more than vulgar. It seemeth to argue a rare quickness of parts, that one can fetch in remote conceits applicable; a notable skill, that he can dexterously accommodate them to the purpose before him; together with a lively briskness of humour, not apt to damp those sportful flashes of imagination. Whence in Aristotle such persons are termed epidexivi, dexterous men; and eutropoi, men of facile or versatile manners, who can easily turn themselves to all things, or turn all things to themselves. It also procureth delight, by gratifying curiosity with its rareness or semblance of difficulty; as monsters, not for their beauty, but their rarity; as juggling tricks, not for their use, but their abstruseness, are beheld with pleasure, by diverting the mind from its road of serious thoughts; by instilling gaiety and airiness of spirit; by provoking to such dispositions of spirit in way of emulation or complaisance; and by seasoning matters, otherwise distasteful or insipid, with an unusual and thence grateful tang.

[Wise Selection of Pleasures.]

Wisdom is exceedingly pleasant and peaceable; in general, by disposing us to acquire and to enjoy all the good delight and happiness we are capable of; and by freeing us from all the inconveniences, mischiefs, and infelicities our condition is subject to. For whatever good from clear understanding, deliberate advice, sagacious foresight, stable resolution, dexterous address, right intention, and orderly proceeding, doth naturally result, wisdom confers: whatever evil blind ignorance, false presumption, unwary credulity, precipitate rashness, unsteady purpose, ill contrivance, backwardness, inability, unwieldiness and confusion of thought beget, wisdom prevents. From a thousand rocks and dangerous surprises, from exceedingly many snares and treacherous allurements, from innumerable needless incumbrances and vexatious toils of fruitless endeavours, she redeems and secures us.

First it may be demanded what the thing is we speak of is, or what this facetiousness doth import? To which question I might reply as Democritus did to him that asked the definition of a man; "Tis that which we all see and know.' Any one better apprehends what it is by acquaintance than I can inform him by description. It is indeed a thing so versatile and multiform, appearing in so many shapes, so many Wisdom instructs us to examine, compare, and postures, so many garbs, so variously apprehended by several eyes and judgments, that it seemeth no less rightly to value the objects that court our affections hard to settle a clear and certain notion thereof, than and challenge our care; and thereby regulates our to make a portrait of Proteus, or to define the figure passions and moderates our endeavours, which begets of the fleeting air. Sometimes it lieth in pat allusion a pleasant serenity and peaceable tranquillity of mind. For when, being deluded with false shows, and to a known story, or in seasonable application of a trivial saying, or in forging an apposite tale: somerelying upon ill-grounded presumptions, we highly times it playeth in words and phrases, taking advan-esteem, passionately affect, and eagerly pursue things tage from the ambiguity of their sense, or the affinity of their sound. Sometimes it is wrapped in a dress of humorous expression; sometimes it lurketh under an odd similitude; sometimes it is lodged in a sly question, in a smart answer, in a quirkish reason, in a shrewd intimation, in cunningly diverting or cleverly retorting an objection: sometimes it is couched in a bold scheme of speech, in a tart irony, in a lusty hyperbole, in a startling metaphor, in a plausible reconciling of contradictions, or in acute nonsense: sometimes a scenical representation of persons or things, a counterfeit speech, a mimical look or gesture passeth for it: sometimes an affected simplicity, sometimes a presumptuous bluntness, giveth it being: sometimes it riseth only from a lucky hitting upon what is strange; sometimes from a crafty wresting obvious matter to the purpose; often it consists in one knows not what, and springeth up one can hardly tell how. Its ways are unaccountable and inexplicable, being answerable to the numberless rovings of fancy and windings of language. It is, in short, a manner of speaking out of the simple and plain way (such as reason teacheth and proveth things by), which by a pretty surprising uncouthness in conceit or expression doth affect and amuse the fancy, stirring in it some wonder, and breeding some delight thereto. It raiseth admiration, as signifying a nimble sagacity of appre

of little worth in themselves or concernment to us;
as we unhandsomely prostitute our affections, and
prodigally mispend our time, and vainly lose our
labour, so the event not answering our expectation,
our minds thereby are confounded, disturbed, and
conceive great esteem of, and zealously are enamoured
distempered. But when, guided by right reason, we
with, and vigorously strive to attain, things of excel-
of having well placed our affections and well employed
lent worth and weighty consequence, the conscience
our pains, and the experience of fruits corresponding
content. And so it is: present appearance and vul-
to our hopes, ravishes our minds with unexpressible
gar conceit ordinarily impose upon our fancies, dis-
senting those that are vainest with the greatest
guising things with a deceitful varnish, and repre-
advantage; whilst the noblest objects, being of a
more subtle and spiritual nature, like fairest jewels
enclosed in a homely box, avoid the notice of gross
But the light of
sense, and pass undiscerned by us.
wisdom, as it unmasks specious imposture, and be-
retirements of true excellency, and reveals its genuine
reaves it of its false colours, so it penetrates into the

lustre.

[Grief Controlled by Wisdom.]

Wisdom makes all the troubles, griefs, and pains

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